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• W2614099584 abstract "Das Gesprach mit Parmenides kommt nie zu Ende. (1) As Heidegger's thinking shifts in early 1930s, he pays increasing attention to Presocratics, commencing with his 1932 lectures, Beginning of Western Philosophy (Anaximander and Parmenides). In Sein und Zeit he cites thinking of Plato and Aristotle as a model of research into being, a productive logic that, far from falling within scope of positive sciences, provides conditions for them.' By contrast, in lectures and essays over four decades, beginning in 1930s, he not only considers Anaximander, Parmenides, and Heraclitus the only original but contends that their originality is muted and even forsaken by Plato and Aristotle. (3) Not surprisingly, publications of these discussions of Presocratics after 1930 have received most attention from Heidegger scholars. (4) Yet, though material is less well known, Heidegger pays attention to Presocratics prior to his shift away from fundamental ontology. His interpretation of excerpts from Parmenides' poem in particular figures significantly in his thinking, not only in context of fated project begun in Sein und Zeit but also in period leading up to it. In 1952 he reminisces how he gave his first university lecture on Parmenides (though it is not clear whether Parmenides is main subject or only one of subjects addressed in winter semester of 1915/16 (5)). While there remain at most only fragments of notes for these lectures, Heidegger gives his most ample early account of major parts of Parmenides' poem in his 1922 lectures on Aristotle. He also returns to topic in lectures on ancient philosophy delivered same year (1926) that he completes Sein und Zeit. (6) In same decade, additional telling remarks about Parmenides can be found in his Marburg application in 1922 and in Sein und Zeit itself, while Parmenides and Eleatic school figure prominently in his Sophist lectures of 1924/25. (7) In these lectures and writings during 1920s Heidegger appropriates what he takes to be basic insights expressed in Parmenides' poem, even as he criticizes other decisive and fateful aspects of it. His interpretation of Parmenides, like that of so many other thinkers, takes form of a destructive retrieval, as Robert Scharff puts it. (8) Scharff's notion captures what Heidegger himself dubs becoming historical, the positive appropriation of past, and destruction of transmitted composition of ancient ontology, [breaking it] down to original experiences in which first and subsequently leading determinations of being were first obtained. (9) The aim of following study is to highlight key elements of that critical appropriation, with a view to showing how Heidegger's reading of Parmenides shapes or at least conforms to thinking that culminates in project of fundamental ontology. To this end, I concentrate primarily on interpretation given in 1922 lectures, before turning briefly to Heidegger's references to Parmenides in Sein und Zeit. I There are two levels or steps (Stufen) to interpretation that Heidegger gives of Parmenides' poem in 1922. By way of introducing interpretation, however, he flags two features of interpretation. The first feature concerns setting of interpretation, namely, 1922 lectures, and Heidegger's aim in portion of lectures devoted to Parmenides. Heidegger presents his interpretation of Parmenides in one of final parts of lectures entitled Phenomenological Interpretations of Selected Discourses of Aristotle on Ontology and Logic. He prefaces interpretation by calling attention to need for some guidance in interpreting Parmenides, particularly given usual readings of Presocratics in standard histories of philosophy. For this guidance, he looks to Aristotle as supposedly a more reliable guide than that provided by scholars taking their bearings from modern epistemological vantage points. …" @default.
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• W2614099584 date "2017-03-01" @default.
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• W2614099584 title "Heidegger's Initial Interpretation of Parmenides: An Excursus in the 1922 Lectures on Aristotelian Texts" @default.
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