“[This] updated translation showcases what is a central and often-overlooked text in Heidegger’s oeuvre” and essential to understanding his later work (Phenomenological Reviews). The History of Beyng belongs to a series of Martin Heidegger’s reflections from the 1930s that concern how to think about being not merely as a series of occurrences, but as essentially historical or fundamentally as an event. It builds directly on an earlier work in the series, Contributions to Philosophy (Of the Event), and provides a pathway to the later text, Mindfulness. Together, these texts are important for their meditations on the oblivion and abandonment of being, politics, and race, and for their incisive critique of power, force, and violence. Originally published in 1998, this English translation opens new avenues for understanding the trajectory of Heidegger’s thinking during this crucial time.

The number of open and controversial questions in contemporary Heidegger research continues to be a source of scholarly dialogue. There are important questions that concern the development, as it were, of his thought and the differences and similarities between his early main work Being and Time and his later so-called being-historical thought, the thinking of the event, or appropriation, of Being. There are questions that focus on his relation to important figures in the history of ideas such as the pre-Socratics, Plato, Aristotle, Thomas Aquinas, Descartes, Leibniz, Kant, the German idealists, and Nietzsche. Other questions focus on his biography, on his rectorate and on his relation to politics in general and to National Socialism in particular or on his influence on subsequent philosophers. The contributions to this volume, written by leading scholars in the field of Heidegger research, address many of these questions in close readings of Heidegger’s texts and thus provide sound orientation in the field of contemporary Heidegger research. They show how the different trajectories of Heidegger’s thought—his early interest in the meaning of Being and in Dasein, his discussion of, and involvement with, politics, his understanding of art, poetry, and technology, his concept of truth and the idea of a history of Being—all converge at one point: the question of Being. It thus becomes clear that, all differences notwithstanding, Heidegger followed one very consistent path of thinking.

"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.

From later antiquity down to the close of the eighteenth century, most philosophers and men of science and, indeed, most educated men, accepted without question a traditional view of the plan and structure of the world.In this volume, which embodies the William James lectures for 1933, Arthur O. Lovejoy points out the three principles—plenitude, continuity, and graduation—which were combined in this conception; analyzes their origins in the philosophies of Plato, Aristotle, and the Neoplatonists; traces the most important of their diverse samifications in subsequent religious thought, in metaphysics, in ethics and aesthetics, and in astronomical and biological theories; and copiously illustrates the influence of the conception as a whole, and of the ideas out of which it was compounded, upon the imagination and feelings as expressed in literature.

Concerned with the insight that introduces us to the history of Being and the transformation in our relation to language that accompanies that insight. This study is not an attempt to render an account of Heidegger's history of Being; that history is not a story and cannot be retold as one. This book is concerned with the insight that introduces us to the history of Being and the transformation in our relation to language that accompanies that insight.

A new, definitive translation of Heidegger's most important work.

Few philosophers held greater fascination for Jacques Derrida than Martin Heidegger, and in this book we get an extended look at Derrida’s first real encounters with him. Delivered over nine sessions in 1964 and 1965 at the École Normale Supérieure, these lectures offer a glimpse of the young Derrida first coming to terms with the German philosopher and his magnum opus, Being and Time. They provide not only crucial insight into the gestation of some of Derrida’s primary conceptual concerns—indeed, it is here that he first uses, with some hesitation, the word “deconstruction”—but an analysis of Being and Time that is of extraordinary value to readers of Heidegger or anyone interested in modern philosophy. Derrida performs an almost surgical reading of the notoriously difficult text, marrying pedagogical clarity with patient rigor and acting as a lucid guide through the thickets of Heidegger’s prose. At this time in intellectual history, Heidegger was still somewhat unfamiliar to French readers, and Being and Time had only been partially translated into French. Here Derrida mostly uses his own translations, giving his own reading of Heidegger that directly challenges the French existential reception initiated earlier by Sartre. He focuses especially on Heidegger’s Destruktion (which Derrida would translate both into “solicitation” and “deconstruction”) of the history of ontology, and indeed of ontology as such, concentrating on passages that call for a rethinking of the place of history in the question of being, and developing a radical account of the place of metaphoricity in Heidegger’s thinking. This is a rare window onto Derrida’s formative years, and in it we can already see the philosopher we’ve come to recognize—one characterized by a bravura of exegesis and an inventiveness of thought that are particularly and singularly his.