The question of ontological foundation has undergone a noteworthy revival in recent years: metaphysicians today quarrel about how exactly to understand the asymmetrical and hyperintensional relationship of grounding. One of the reasons for this revival is that the old quantificationalist meta-ontology inherited from Quine has been effectively criticised by leading philosophers favourable to a meta-ontology, the aim of which is to come to know “which facts/items ground (constitute the base of) which other facts/items”, thus to examine the relation of ontological (...) dependence between beings (e.g. chemical properties depend on physical properties, the economic situation on the behaviour of individuals etc.), i.e. to explore the hierarchical structure of reality. I shall not discuss here the relationship of grounding in itself, but make some historical-formal remarks on the properties of the ultimate ontological foundational item itself and its aporetic nature. To do so I explore various more or less exotic philosophical ecosystems in the following order: Heidegger (Seyn), Plato (ἕν), Wáng Bi (道, dào). On the way I shall propose a new interpretation both of certain hypotheses in the Parmenides and of the nature of the opposition between Wáng Bì and Guō Xiàng in regard to the logical grammar of the expression “nothing (無, wú)”. (shrink)

"Das Ringen ums Seyn" entwickelt eine Destruktion der Schriften Martin Heideggers von "Das Ende der Philosophie und die Aufgabe des Denkens" bis zu "Sein und Zeit". Dabei wird zunächst untersucht, ob die Annahme einer Kehre in diesem Denkprozess berechtigt ist. Im zweiten Teil wird vor diesem Hintergrund das "Denken des Selben" als zentrales Besinnungsmoment herausgestellt, um Rückschlüsse auf den Umgang Heideggers mit den Topoi Existenz, Eigentlichkeit und Apperzeption ziehen zu können.

In Being and Time, Heidegger undertakes fundamental ontology. Heidegger conceives of Being as temporality. Being (Sein) is unconcealment which is replaced by be-ing (Seyn), that is, the disjunction between unconcealment and concealment. In the topological phase as in Contributions to Philosophy (CP), The Thing and Building Dwelling Thinking be-ing yields to enowning. “B-ing holds sway as enowning” (CP section 10). But be-ing holding sway entails that a being (Seiende) “is”. Which means that a thing things. Enowning is Dasein’s thinkingresponding (...) to the call of Be-ing. Hence be-inghistorical thinking (Seynsgeschichtes Denken) which is enowned thinking. When a thing things, world worlds (Die Welt weltet). Be-ing-historical thinking is thinkingthinging, that is, thinking space-time or thinking gathering (Versammlung) of elements that “belong together”. Thinging is the mirror interplay of the fourfold. In Four Seminars, Heidegger says: “There is no longer room for the very name of being.... Being is enowned through enowning. Sein ist durch Ereignis ereignet.” But enowning means thinking thinging. (shrink)

Nûru’l-‘ayn fî meşhedi’l-Hüseyn George Kanazi’nin dil açısından araştırdığı ve Kerbelâ olayının folklora yansıması olarak değerlendirdiği makalesi istisna edilirse, kaynak değeri akademik incelemeye tabi tutulmamış Arapça maktellerdendir. 19. yüzlılın sonlarından itibaren ondan fazla baskısının yayınlanmasına rağmen henüz tenkitli neşri yapılmamış Nûru’l-‘ayn fî meşhedi’l-Hüseyn, gerekli incelemeye tabi tutulmadan ve literal ifadelerden yola çıkılarak ilmî camiada Şâfi‘î-Eş‘arî alimi Ebû İshâk el-İsferânî’ye (ö. 418/1027) ait bir maktel olarak kabul edilmiştir. Bu araştırmada veri analizi yöntemi kullanılarak Nûru’l-‘ayn fî meşhedi’l-Hüseyn’in Ebû İshâk el-İsferâyinî’ye nisbet edilmesi süreci (...) araştırılacak, müellifin biyografisi ve mevcut eserleri bağlamında maktelin kendisine ait olma durumu incelenecektir. Ardından karşılaştırmalı analiz yöntemi kullanılarak Nûru’l-‘ayn fî meşhedi’l-Hüseyn’ın ve devamı olarak yazma ve matbu nüshalarında kendisini takip eden Kurretü’l-‘ayn fî ahzi sâri’l-Hüseyn’in Ebû Mihnef’e (ö. 157/773) nisbet edilen aynı konulu iki eser olarak Maktelü’l-Hüseyn ve Sârü’l-Hüseyn’le bağlantısı üzerinde durulacaktır. Makalede Nûru’l-‘ayn fî meşhedi’l-Hüseyn ve Maktelü’l-Hüseyn arasındaki farklı ve benzer taraflar ortaya konulmakla eserin orijinalliği değerlendirilecektir. (shrink)

Excerpt from Von der Macht des Gemüths Durch den Bloßen Vorsatz Seiner Krankhaften Gefühle Meister zu Seyn (R)c b, ca m Im mä imma: untergcotdnct an?) gpn ibm 89 ("nicht mtbfli'; nicht umgcfeb'tt b;t; (R)eift ficb ben Emma: (c)timmmgm unb 'jériw ben bt6 fi'énmß unkrmbnm, mm; bqä wahre £ebcß eeten_-mcban [oil. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten (...) Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

A partir de algunos hitos en la historia del ser, este artículo examina el tránsito hacia la época de la técnica moderna (Gestell), y reflexiona sobre la configuración del ser humano en este horizonte del desocultamiento. La hipótesis de este análisis es que el devenir histórico del Ser como Gestell (y la aparición del ente como Bestand), ha implicado una transformación profunda en nuestro trato con todo ente, incluido aquel que somos nosotros mismos. A su vez, la época contemporánea –marcada (...) por el avance tecnológico, la virtualidad, y el desarrollo de la inteligencia artificial– ha traído elementos nuevos que sugieren una radicalización de aquella transformación que trajo la modernidad. Esta radicalización exige la pregunta de si la caracterización del Gestell sigue siendo el marco adecuado para pensar en nuestra época, o si de lo contrario los elementos que emergen a partir de la virtualidad sugieren el advenimiento de algo distinto. La metodología de abordaje es el análisis bibliográfico de obras seleccionadas del autor, tomadas del período posterior a la publicación de Ser y tiempo. (shrink)

Our object is a sentence that Heidegger noted in The History of Being. At first, this sentence is shocking and seems to destroy his philosophical work. However, examined with patience, it reveals its philosophical sense. We apply 1) the philological method, clarifying its words by their grammatical composition and by their etymology ; and 2) the hermeneutic method, referring the sentence to its context and even to the whole thinking of Heidegger since 1930 (the “thinking of enowning”). The central expression (...) “the planetary criminality” (planetarisches Verbrechertum) means then the action of breaking (brechen) being (in its specifical Greek-European-Occidental structure) as well as the empire formed by all those (all of us) who accomplish that break within the structure of being. That break transforms our earth in an object of making or simple planet and destroys it as earth. Beginning by the Idea of Plato, it is promoted by the Judeo-Christian doctrine of the creatio mundi by the Deus creator. Jewish thinking as such is not involved in that break, but only preluding it, especially by its later Hellenistic form. According to Heidegger, authentic Jewish thinking is in fact a very other thinking, staying outside of the area of Greek-European-Occidental thinking. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 65 Heft: 3 Seiten: 520-534.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In this paper I argue that the central issue in Heidegger’s path of thought from Being and Time to Contributions and beyond is what he will later call “the matter itself”: neither the meaning of being nor the analysis of Dasein but a transformational encounter in the margins of fundamental ontology. Heidegger’s account of temporality and transcendence from the late 1920s is a clue to the transformation, but it is not until the completion of fundamental ontology in the naming of (...) ontological difference that he arrives at a crisis which performs the transformation and announces the “overturning.” This interpretation revolves around a reading of Heidegger’s 1929 treatise “On the Essence of Ground” in which the text and subsequent marginal notes prepare the transition from Being and Time to Contributions, from Sein to Seyn, and from ontological difference to its appropriation. Thus we find that the language of Ereignis beginning in the 1930s and whatever we might call the “turn” signal the doing of justice to the original task from Being and Time. (shrink)

The article examines the foundations that constitute the formulation of the metaphysical question in Martin Heidegger’s philosophy. The article focuses in detail on the period of 1929-1930, which includes the report “Was ist Metaphysik?” and the lecture course “Die Grundbegriffe der Metaphysik. Welt–Endlichkeit–Einsamkeit”. The introduction to the article and the main problem are three prejudices from Being and Time that make it impossible to ask a clear question about being. The main material is presented on the basis of primary sources: (...) “Being and Time”, “Basic Concepts of Metaphysics”. The peculiarity of Heidegger’s work of the 1929s and 1930s is the approximation of the research methodology in the 1927 treatise to the present. Phenomenological hermeneutics and fundamental ontology were used in relation to the ancient Greeks to develop a metaphysics of ciphers or special words in which Heidegger concentrated the Greek experience of being. During the 1930s, Heidegger would make an effort to realize this experience by looking for points of intersection between Greeks and Germans in German idealism and poetry. Since the Greeks are ruled by aeon (temporal time) and agon (the spirit of competition), modern metaphysics needs to develop a special concept of being that would distinguish who Germans are, where they came from, and where they are going. The article proposes a distinction between higher being - divine, human life-world – social, human essence – cultural, working, shepherd. Being, being and man are subject to metaphysical questioning as the most general concepts. That is, those that immediately or a priori express a certain clarity. Nihilism, as the spirit of the time, demands that metanarratives be questioned and self-evidence be reassessed. An outstanding achievement of Heidegger’s metaphysical question is the distinction being as Seyn. The nationalist or folk Old German definition of being both frees it from academic requirements and accurately captures the open horizon in which the existence of the first half of the 20th century was frozen. Since this essence of man is presented after the linguistic turn, it lacks the main feature of the turn-a specific linguistic ability or words that clarify being. The article aims to study Martin Heidegger’s metaphysical teaching in the 1929-1930s. The article concludes that the metaphysics of the above-mentioned years of Heidegger’s philosophy reveals itself in parallel with the spirit of the time of the then German conservative revolution. As we know, Martin Heidegger did not remove the question of being and selected names for it, because he was looking for an appropriated lawn and a boundary, beyond which the exit to the lawn opens. This article offers a look at this problematic in the contextual name of metaphysic – Seyn. (shrink)

»Seyn --, drükt die Verbindung des Subjects und Objects aus«. Die verbundenen Teile bleiben entgegengesetzt, so daß solche Verbindung die Identität im Sinne der Gleichheit ist. Von dieser Verbindung unterscheidet Hölderlin daher die unteilbare Vereinigung, welche nicht Gleichheit, sondern Selbigkeit ist. In ihr ist keine Entgegensetzung. Die Einheit von Subjekt und Objekt ist »Seyn schlechthin [...] wie es bei der intellectualen Anschauung der Fall ist.«.

Belonging together of the foreign -- Hermeneutic circularity: tradition as genuine repetition of futural past -- Inceptual thinking and nonsystematic atonality -- Heidegger's Seyn/Nichts and Kabbalistic Ein Sof -- Simsum, Lichtung, and bestowing refusal -- Autogenesis, nihilating leap, and otherness of the not-other -- Temporalizing and granting time-space -- Disclosive language: poiesis and apophatic occlusion of occlusion -- Ethnolinguistic enrootedness and invocation of historical destiny.

Besinnung (1938/39) ist die erste von jenen vier Abhandlungen, die im Anschluss an die Beitrage zur Philosophie (Vom Ereignis) die Aufgabe ubernehmen, den Bereich des seinsgeschichtlichen Denkens, der in den Beitragen zur Philosophie seine erste Durchgestaltung als sechsfach gefugter Aufriss erhalten hat, als ganzen fragend zu eroffnen. Das als Besinnung sich verstehende seinsgeschichtliche Denken eroffnet die Lichtung des Seyns als Ereignis, worin sich die Entgegnung des Gottes und des Menschen mit dem Streit der Erde und der Welt kreuzt. Die Ereignung (...) der Entgegnung und des Streites geschieht als Austrag. Besinnung vollzieht sich aber als das Fragen der seinsgeschichtlichen Seinsfrage in der Auseinandersetzung mit der metaphysischen Seinsfrage. Weil die Besinnung nicht nur wie andere Schriften einzelne Fragen aus dem Ganzen des Ereignis-Denkens heraushebt, sondern dieses Ganze selbst fragend eroffnet, ist sie nachst den Beitragen zur Philosophie ein weiteres Hauptwerk des ereignisgeschichtlichen Denkens. Im Anhang kommt ebenfalls erstmals aus dem Nachlass ein 1937/38 geschriebener Ruckblick auf den Weg zum Abdruck, in dessen erstem Abschnitt Mein bisheriger Weg Heidegger seinen Gang von der Dissertation bis zu den Beitragen zur Philosophie uberdenkt. Im zweiten Abschnitt Uber die Bewahrung des Versuchten gibt er einen Uberblick uber seinen unveroffentlichten Nachlass, teilt diesen siebenfach ein in: Vorlesungen, Vortrage, Aufzeichnungen zu den Ubungen, Vorarbeiten zum Werk, Notizbucher, Arbeiten zu Holderlin, Vom Ereignis (Beitrage zur Philosophie) und fugt jedem dieser Nachlassteile ausserst aufschlussreiche Erlauterungen hinzu. (shrink)

Friedrich Hölderlin argued that consciousness requires division and unity. Consciousness emerges through the fundamental distancing of the subject from its surroundings, without which the subject-object distinction would collapse and both objectivity and consciousness would be lost. Nevertheless, insofar as conscious knowledge is unitary, division demands a ground for unity. Hölderlin calls this ground ‘Being [Seyn].’ However, once Being is affirmed, the question of how it is accessed arises. Hölderlin’s scholars disagreed on this issue. This disagreement gave rise to two (...) camps: those who deny that Hölderlin accepts the idea of direct access to Being and believe that he proves Being through an act of reflection (Henrich); and those who argue that for Hölderlin, ‘Being’ is directly accessed. Those who hold the latter position can be further divided into those who conceive of this direct access as knowledge (Frank) and those who argue that this access does not have a cognoscitive character, but rather an aesthetic one (Waibel). This article considers these positions and shows that the direct apprehension of ‘Being’ is part of Hölderlin’s argument aimed at solving a fundamental problem; an argument that differs both from the postulate of access to Being as knowledge of transcendence and from the affirmation of a purely aesthetic mode of access. (shrink)

Este trabajo busca aclarar los motivos filosóficos por los cuales Martin Heidegger empleó, a lo largo de toda su obra, tres maneras de escribir la palabra ser: Sein, Seyn y Seyn (tachado). Se busca comprender cuál es el sentido de cada una de estas escrituras y su relación mutua, si existe entre ellas superación, negación o complementariedad. La tesis propuesta es que cada una de ellas nombra un aspecto distinto de la donación del ser, cada una se aproxima (...) más que la anterior al fondo de la experiencia del ser, pero esto no significa que haya una superación, sino que los tres ámbitos designados están en una íntima relación de copertenencia. Se mostrará que Sein designa el proyecto filosófico que busca al ser como sentido, es decir, en la comprensión preontológica del hombre; Seyn se refiere a que el hombre no está inmediatamente vinculado con la esencia más auténtica de la verdad del ser, sino que ha de ser apropiado para ella, de modo que se apunta a la idea de Ereignis; finalmente, como es sabido, Seyn alude a la idea de la cuaternidad (das Geviert), pero además de ello, los últimos Cuadernos negros publicados permiten ver que el surgimiento de esta tercera escritura del ser está directamente vinculado con dos ideas prácticamente desconocidas en la obra publicada en vida del autor: la escatología del ser y un acontecimiento de expropiación, Enteignis. (shrink)

XVI-XVII əsrlər - Yarkənd xanlığı uyğur xalqının mədəni və siyasi gücünün inkişafında mühüm rol oynamışdır. XVI əsrin sonlarından etibarən Nəqşibəndi təriqətinə mənsub hocalar siyasi gücə malik olmuş, daha sonra Cungarlar bir müddət regionu idarə etmişlər. XVIII əsrin ikinci yarısından etibarən isə Çin-Mancur işğalı uyğur xalqının azadlıq mübarizəsini gücləndirmişdir. Müstəmləkə siyasətinə və mürtəce ideologiyaya qarşı fəal mübarizədə Uyğur xalqı arasında XIX əsr ərzində mütərəqqi ictimai-siyasi məsələlər ön planda olmuşdur. XIX əsrin birinci yarısında uyğur ziyalıları – Məhəmməd Sadıq Kaşğari, Əbdurəhim Nizari, Turdı (...) Qaribi, İmir Hüseyn Səburi, Nazıqum və başqaları ictimai-siyasi və fəlsəfi-əxlaqi məsələlərlə bağlı çıxışlar etmiş, xalqın mənəvi və sosial azadlığı uğrunda mübarizə aparmış, fəaliyyət göstərmişlər. Onların əsərlərində etik və orijinal fikirlər mövcuddur ki, bu fikirlər bu gün də аktualdır və gənc nəslin mənəvi tərbiyəsinə şübhəsiz töhfə verir. Bu baxımdan Uyğur xalqının əsrlər boyu davam edən ictimaifəlsəfi və etik düşüncə tarixinin öyrənilməsi mühüm əhəmiyyətə malikdir. (shrink)

Der vorliegende Beitrag will die Frage nach dem Ereignis in eine ursprünglichere Beziehung zur Daseinsanalytik setzen und damit das Zugehörigkeitsgeflecht zwischen Sein und Dasein durch die Erörterung dreier für Heideggers post-metaphysische Versuche grundlegende Denkfiguren (Sterblichkeit, Inständigkeit, Weite) entfalten. Es wird dann möglich sein, die aus dem Humanismus-Brief entstandene und noch lebendige Diskussion über die Stellung des Menschen im Denken Heideggers auf das seinsgeschichtliche Niveau zu stellen und weiter zu entwickeln. Die klassische Auszeichnung des Menschen in Vergleich mit allen anderen Lebewesen (...) kann daher nur in einer engen Verbindung mit dem Sein als Ereignis neu gedacht werden: «In der Wesung des Ereignisses muß die Einzigkeit der Auszeichnung des Menschen erfahren werden. In dieser Erfahrung entspringt das Wissen vom Da-seyn ». (shrink)

Este artigo examina o sagrado no pensamento onto-historial de Heidegger, com foco na sexta fuga intitulada “O Último Deus” (Der Letzte Gott), presente na obra Contribuições à filosofia: do acontecimento apropriador. No contexto filosófico tardio de Heidegger, a análise existencial do Dasein foi deslocada para a compreensão dos projetos históricos de mundo que integram o acontecimento do ser mais originário, o seer (Seyn). Inspirado por Nietzsche e Hölderlin, Heidegger propôs que o sagrado deveria ser abordado como uma meditação radical (...) sobre a morte de Deus, transcendendo a identificação ôntica do divino na tradição cristã. Nesse sentido, o Último Deus não é uma rearticulação do cristianismo ou um retorno aos deuses antigos, mas uma figura filosófica acessível por meio de um questionamento destrutivo da tradição. Esse “deus” representa a superação do niilismo técnico e se manifesta como uma teologia apofática, que rejeita a objetivação do mistério do seer. Conclui-se que a experiência autêntica do sagrado no Heidegger tardio é um real transcendentalismo, vinculado à imaginação e ao dizer poético, no qual os entes são transfigurados para além da objetividade e do pensamento calculador, revelando a essência da divindade na ausência de sua manifestação. (shrink)

Heidegger’s ontologische Differenz imposes methodological limits which strictly mark his philosophy for rigor and determinacy. If it is not possible to think Being from the categories of the entity, it is also true that the difference is a tank of possibilities and developments to which Heidegger himself hints at. From the accuracy of the early works to the overturning of the problem in the later works, the ontological difference is a constant of Heideggerian thought. This paper seeks to push Existenz (...) from a mode of being of Dasein to a mode of giving of Seiende. In accordance with his late writings, bringing the question of the Being­-existence bond towards the perspective of the entity – and not only the entity among entities that poses the question –, the development of the problem in Heidegger’s meditation is analysed through the questions of ontological difference – the mode of negation, the between of distinction, the specific situatedness that defines experience, the Being, as a member of ontological difference, in its connection to the Nichts, the Event as a relaxation of the connection between Sein and Seiende. The entity that is exist­ent is the convergence point of the Event where Being and existent, Being and existence, are not in contrast, but protrude (ragen) towards each other revealing the traits of a Seyende des Seyns, of the entity of Being. (shrink)

In two sets of notes probably composed in 1947, Heidegger aims to understand Dasein’s ecstatic temporality in terms of aspects of “beyng” (Seyn). He proposes that “the epochal conditions the Temporal, and this conditions the ecstatic.” In addition to the “epochal” withdrawal of beyng, the notes describe the coming of “nearness” (Nähe) and the “bearing-out” (Austrag) that differentiates beings from beingness and calls on us to abide in this difference. These texts give us a valuable glimpse of Heidegger’s later (...) thinking on time and on the link between beyng and Dasein. In this article I offer readings of several notes in which Heidegger begins to think through these issues, I reformulate his line of thought, and I raise some questions about it. (shrink)

"Three Ends of the Absolute" discusses Schelling's notion of inhibition in the philosophy of nature, Hölderlin's notion of separation in his "Seyn, Urtheil, Modalität," and Novalis' notion of the density of God in his late scientific notes. All three thinkers can be contrasted with Hegel on the basis of their attacks on philosophical absolutes. Schelling, in his First Projection of a Philosophy of Nature, reflects on the conundrum of absolute inhibition in nature, an inhibition of absolute freedom that is (...) necessary if there is to be a procession of natural products. Inhibition conditions all putative absolutes. Hölderlin argues that absolute separation is essential to consciousness of any kind. Whereas he advances no "doctrine" of the end of the absolute as such, he does emphasize the tragic separation and dissolution to which all intellectual intuition comes. The absolute "original" suffers from an irremediable "debility." Novalis, in his Universal Sketchbook, continues the work of his early Fichte Studies by resisting the notion of the absolute ego. "Everything pure is... a deception." For Novalis, the absolute can only be our absolute inability to think or act in conformity with an absolute. The article ends with a reflection on Goethe's opposition between "relative" and "absolute" death. (shrink)

Martin Heideggers Denken nach 1938 ist vor allem durch drei große Themen geprägt: den Wandel des Menschenbildes, die Einführung eines neuen Begriffes vom Denken und den Nachweis, dass Sein ›Seyn in Beziehung‹ ist. Dabei stützt er sich auf das Denken Franz Rosenzweigs, das bereits in der Formulierung von »Sein und Zeit« erkennbar ist, in den Schriften der 40er und 50er Jahre aber in besonders intensiver Weise nachwirkt.

The paper aims at an in-depth examination of the relationship between Ereignis and Enteignis with particular reference to the treatises of the third section of the Gesamtausgabe. Enteignis does not only name the mode of manifestation of Being [Wesung des Seyns] as Machenschaft, but indicates, the ex-propriating valence that constitutively belongs to the event-appropriation [Ereignis]. It indicates the suspension [das Ansichhalten], the retreat [Entzug], the detachment [Abgechiedenheit] and the sunset [Untergang] that prevail in the thinning/revealing dynamic of the event understood (...) as the initiation of the beginning. Through this interpretation of the Ereignis as the retraction of Being [Sein] in the dynamic of destiny, it is possible to characterise the unfolding of the Lichtung as an abysmal event of giving and as difference. The being’s abandonment of Being [Seinsverlassenheit des Seineden] – in which lies the non-metaphysical root of nihilism – and the consequent unfolding of Being as difference, would conceal a kind of paradoxical donating foundation that suspends Being in the event of the Gabe, of the donation as Lichtung. Jacques Derrida has likened this paradoxical form of gift without donor and without donee to the concept of the holocaust, finding in it the very beginning of the history of Being. The Enteignis refers, that is to say, to an absolute oblivion, deeper and more original than the metaphysical oblivion of Being, to a Verwindung not only of metaphysics but of Being itself in the direction of abyssal donation. As Jean-Luc Nancy has suggested, it is possible to link the abandonment of being to the abundance of donation and to trace, therefore, the supra-metaphysical meaning of Enteignis in the abandonment of and to the possibility of the beginning and the future, in the germinating ‘catastrophe’ of the giving of Being. (shrink)

The Muhaddis have demonstrated their efforts for the identification and preservation of ḥadīths by compiling various types of works such as musnad, mucem, sunen, musannef, cami‘.‎ On the ṣaḥīḥs and Sunens in the golden age of classification, especially the works of Abū ʿAbdallāh Muḥammad b. Ismāʿīl al-Bukhārī (d. 256/870) and Ebu'l-Hüseyn Müslim b. al-Ḥad̲j̲d̲j̲ād̲j̲ (d. 261/875) some studies have been done.‎ Mustedrek, Mustakhraj, zawâid, aggregation, summary and commentary are studies on the main ḥadīth sources. From the third century on, in (...) ḥadīth studies, it is seen that the works of the ḥadīths, which the ḥadīths gave importance to, have been dealt with depending on the subject of the authentic ḥadīth and some of their benefits have been explained. Based on the definitions in the method works, istihraj is the determination of the tariks of the narrations in a ḥadīth book by another scholar. The ‎tariq and the ‎producer he reached are sometimes combined with the sheikh of the author of the work, or with a sheikh who is higher up, sometimes even with a companion. In these works, expressions such as al-Muharrec, al-Musnad, es-Ṣaḥīḥ, ‎es-Ṣaḥīḥu'l-Muharrec, al-Müsnedü's-ṣaḥīḥ and al-Müsnedü'l-Mustakhraj are sometimes used instead of the concept of mustahrec. The words "Mustakhrajat has a great value in the eyes of the people of ḥadīth" reveal its value in the eyes of ḥadīth scholars. Scholars valued the genre of mustahraj, which is thought to have contributed significantly to the science of ḥadīth, and they intensified their studies on Bukhari and Muslim, who are considered the basis of ḥadīth science (umdetu'l-ilm). According to the Muhaddis, in order to be able to pass judgment on any narration, it is necessary to have knowledge about the narration and its narrators. Considering the contributions it has made to the ʿulūm al-ḥadīth, to convey more than one narration on the same subject is an important issue. Because, in cases such as its determination, interpretation and preference, determining that the ḥadīth comes from different tariqs (chain) is accepted as a fact that strengthens the narration. The primary goal of the works of the mustahrec type is to obtain the ālī isnād, but it is seen that the copyrighted works contain a significant amount of ‎abuses to the original text as well as to the individual texts. Considering that excess affect the ruling, it is considered important to focus on the mustakhraj type works, which contain different tariks, in terms of the discovery of the meaning and its contribution to the change of the ruling. In this study, an evaluation has been made about the nature of the mustakhraj, its benefits, the value of the mustakhraj as a species, their contribution to the ʿulūm al-ḥadīth in terms of promissory sanad and texts, and what they contain. In the research, the comparison of the narrations selected from the works of the mustakhraj type with the originals and whether the narrations in these works were used in the annotations were investigated. In the study, besides the ḥadīth method works, especially in determining the examples, due to the fact that it is one of the early period works and its reputation, Abū ‘Awāna Ya'kup al-Isferâyînî's ‎‎(d. 316/929) “Musned ṣaḥīḥu'l-muharrec 'ala kitâbi Müslim” In the context of his work named, the concept of mustakhraj has been emphasized. As a result of the research, it can be said that being knowledgeable about the tariqs of the ḥadīths made important contributions to the sanad and text, and that the ḥadīthists referred to the tariqs in the aforementioned literature in the interpretation of the ḥadīth. In summary, in the context of narration and wisdom sciences such as gharib al-hadīth, ıkhtilaf al-hadīth, mushkil al-ḥadīth, ʿIlal al-ḥadīth, nâsiḫu’l-ḥadīth ve mensûḫuh, fiqh al-ḥadīth, it is seen that it makes significant contributions the determination and evaluation of the ḥadīth. Each item mentioned about the benefits of the works in question has a comprehensive study and research field in the science of ḥadīth. It can be said that the methods used/offered in the current researches in which studies on the holistic approach style are carried out are applied by the hadith scholars in the tradition of ḥadīth science (partly in the differences of isnad and commentaries). It is possible to say that the ḥadīthists refer to the tariks in the aforementioned literature in the interpretation of the ḥadīth. As a result of the research, it is understood that the narrations in the mustakhraj support the originals in terms of wording and meaning. In addition to the aim of increasing the prestige of the original, the differences in the isnad and texts show the necessity of evaluating the narrations independently of the original. This study on the mustakhraj shows that extensive research can be done on the place of the related literature in the ʿulūm al-ḥadīth. (shrink)

Heidegger addresses the case of being in three different senses. Firstly, as beings or entities, which he understands as that which ‘is’ in the sense of that which is present. Secondly, as the being of entities, which is the mode of being of entities, whether as essentia or existentia. In the period following Being and Time Heidegger adds a third sense to the two senses of the ontological difference; namely, being as ‘Seyn’. Seyn indicates Being itself—that is to (...) say, Being at large—which what he calls ‘essences’ and ‘presences’ entities by letting them arrive in their specific mode of being, having itself, however, an absent and rather concealed character. (shrink)

History and Decision in Heidegger’s Private Writings: The animal historicum and the Da-sein In this paper, we aim to reconstruct Heidegger’s critique of the modern conception of subjectivity, history and freedom, as it appears in his posthumous writings and in the Black Notebooks of the 1930’s and 1940’s. In order to do so, we will examine the meaning of decision ( Entscheidung ) and its links with the history of Be-ing ( Geschichte des Seyns ). Our first section will be (...) devoted to a critical reconstruction of Machenschaft as a symbol of our modern times. According to Heidegger, the Machenschaft represents a place in history where no new historical decisions can be made in any conceivable way, and humanity becomes an animal historicum. In spite of that, the way of a new beginning and a new decision concerning ourselves remains difficult but possible, a phenomenon that we analyze in our second section: how the essence of humanity can be transformed in Da-sein, but only if we think anew our relationship with being. (shrink)

Während seines ganzen Lebens nach der Wunderkindheit gehört Mozarts erste Leidenschaft dem Komponieren von Opern: „dann ich darf nur von einer opera reden hören, ich darf nur im theater seyn, stimmen hören - - o, so bin ich schon ganz ausser mir“. Mozart am 11. Oktober 1777 aus München an Vater Leopold.