Four Seminars (Studies in Continental Thought) by Martin Heidegger (EPUB)

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The philosopher presents a stimulating overview of his work, its intellectual roots, and its relationship to the work of other twentieth century thinkers.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.

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⭐This book presents accounts of four seminars that Heidegger gave from 1966 to 1973, the first three notably in France, in Le Thor. Heidegger’s thoughts in these seminars combine a look back over his own work, especially Being and Time, with the context of his later thought about technology, the history of philosophy, and the contrast between traditional metaphysics and the Greek world.The seminars are not presented directly in Heidegger’s words. They consist of “protocols”, a kind of official set of notes or minutes kept by the seminar participants. Although the protocols re-tell Heidegger’s thinking, they still remain firmly within it. That makes the accounts more “true” to Heidegger’s thought than they otherwise might be, but no more easily penetrable either. This book is definitely not an easy way into Heidegger’s thought — it begins in the middle of his thinking, and it does not retreat to the distance another writer might take in order to re-characterize it for easier understanding.That said, I do think these seminars offer a valuable perspective on Heidegger’s account of technology. Many of the concepts from The Question Concerning Technology are discussed here, and, for my own part, I always find repeat discussions of these topics by Heidegger very helpful in trying to understand just what he was getting at. Here he adds new examples and expressions of the technological world, especially the modern computer. The great culmination of the computer’s development would not be that it mimic or reproduce the human, as some strains of artificial intelligence strive towards, but that the human disastrously come to mimic the computer, that thinking becomes calculation and nothing more, as we come to understand ourselves in its distorted mirror. Understanding Heidegger’s warnings about technology in this way provide a direct tie to the “greatest danger” that he refers to in The Question Concerning Technology, that thinking as calculation would permanently exclude the possibility of “originary thinking” or “thinking Being”.There are other discussions here not commonly found in Heidegger’s published work — notably, extended remarks on Marx and Marx’s place within metaphysics and technology, and on the virtues and shortcomings of Being and Time. Of Being and Time, the seminar account says, “. . . the language of Being and Time, Heidegger says, lacks assurance. For the most part, it still speaks in expressions borrowed from metaphysics and seeks to present what it wants to say with the help of new comings, creating new words. . . . Heidegger now says, more precisely, that through H olderlin he came to understand how useless it is to coin new words; only after Being and Time was the necessity of a return to the essential simplicity of language clear to him.” Thus the change in style from the structured, more traditional philosophical writing of Being and Time to the simpler, if no more readily understood, later writings.All in all, I think, for readers who want to spend the time needed to understand Heidegger, these seminars add a valuable additional perspective, another angle from which to keep building that understanding.

⭐FOUR SEMINARS seems rather fragmentary to me. The text was created by a few people who got together on a number of occasions. Things that are numbered have a lot of firsts on a single page, particularly on page 47, where the topology of being is imagined with three aspects:Three terms which succeed one another and at the same time indicate three steps along the way of thinking: MEANING — TRUTH — PLACE . . .First, truth. . . .First, what does “meaning” signify? Meaning in BEING AND TIME is defined in terms of a project region, and projection is the accomplishment of Dasein, which means the ek-static instancy in the openness of being. By ek-sisting, Dasein includes meaning. The thinking that proceeds from BEING AND TIME, in that it gives up the word “meaning of being” in favor of “truth of being,” henceforth emphasizes the openness of being itself, rather than the openness of Dasein in regard to this openness of being.This signifies “the turn,” in which thinking always more decisively turns to being as being.The statements above are taken from 23 lines of text. I have omitted a Greek word for place and a German word for instancy. The ek- form of words pops up so frequently that I noticed a Greek instance on page 54:What for Aristotle was a development [Auseinanderfolge] (the result of an emerging out of; ek-eis), becomes a succession [Aufeinanderfolge] (through the determination of the result as sequential) — this due to the fact that the first idea is only an “occult quality,” brought into disrepute by the Cartesians, though nevertheless rehabilitated in a certain sense by Leibniz.This book does not have an index or translation of most Greek terms, but glossaries (pp. 113-118) of German-English and English-German correspondence allow those who are sure of a meaning in one language to check for which word this corresponds to in the other translation. The seminars in 1966, 1968, 1969, and 1973 took place in French, and the German translator, Curd Ochwadt, provides an Afterword with a poem by Martin Heidegger in German which is translated in a note on page 112. There is also an Afterword which appeared in COLLECTED EDITION, VOLUME 15 on Heidegger quoting Hegel’s “A torn sock is better than a mended one” (p. 98). If this book did have an index, I’m sure it should contain:Parmenides, Heraclitus, Aristotle, Hesiod, Aeschylus, Marx, Pindar, and Descartes for pages 1-9.Hegel, Holderlin, Reinhold, Fichte, Schelling, Aristotle, Descartes, Luther, Galileo, William of Ockham, Husserl, Jean Beaufret, Kant, Heraclitus, Newton, Plato, Marx, Kant, Freud and Meister Eckhart for pages 10-34.I spent a lot of time contemplating page 32, which contains such gems as:This lived-body is something like the reach of the human body (last night, the moon was closer than the Louvre).What “seeing” here means is in question, if one admits, despite a well-established French tradition, that cows never see trains pass by.When Marx says, “Man produces himself, etc. . . . ,” it means: “Man is a factory. Man produces himself as he produces his shoes.” But what does “Production” mean for Hegel? By no means that man produces the Absolute. Production is the figure of reflection’s accomplishment.Truly complicated matters on September 6, 1969, include a list of seven questions by Roger Munier concerning technology that had been raised on September 11, 1966, a mere 35 years before a famous catastrophe in New York and at the Pentagon. Fifth question: “Will the rapid spreading of technological things not finally bring about an essential poverty, from which a turning around of the human to the truth of its essence becomes possible, even if by a detour of errancy?” (p. 45). Who knew?

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