Heraclitus Seminar, 1966-67 by Martin Heidegger

By Martin Heidegger

In 1966-67 Martin Heidegger and Eugen Fink performed a rare seminar at the fragments of Heraclitus. Heraclitus Seminar documents these conversations, documenting the inventive and experimental personality of the multiplicity of interpretations provided and supplying a useful portrait of Heidegger eager about energetic dialogue and explication.

Heidegger's comments during this seminar remove darkness from his interpretations not just of pre-Socratic philosophy, but in addition of figures comparable to Hegel and Holderllin. whilst, Heidegger clarifies many past due advancements in his personal figuring out of fact, Being, and realizing. Heidegger and Fink, either deeply rooted within the Freiburg phenomenological culture, provide competing methods to the phenomenological analyzing of the traditional text-a type of examining that, as Fink says, is "not a lot considering the philological problematical ... as with advancing into the problem itself, that's, towards the problem that should have stood prior to Heraclitus's religious view."

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I, I would like to move to Fr. 7: d xavta tel bvta xamoc; YEvOLtO, QLVE«; civ 6tayvoiEv. 4 In what manner are xavta spoken of here? Do 6vta [things that actually exist] elucidate xavta or is xavta meant as an indeterminate number of a quintessential kind, so that we must translate: every t'Svta? I believe that ttc1vta are understood here as distinction. HEIDEGGER: That they are distinct emerges from btayvoiEV [would discriminate]. FINK: In Fr. 7, a familiar phenomenon is mentioned, a phenomenon which disguises differences, namely, smoke.

FINK: Fr. Qunm, xAio~ Oivaov 9vrrnirv. 7 For here navta are not mentioned directly in a spedfic respect; rather, a human phenomenon is mentioned, specifically, that the noble minded prefer one thing rather than all else, namely everlasting glory rather than transient things. The comportment of the ~oble minded is opposed to that of the nollo(, the many, who lie there hke well-fed cattle. And here, nevertheless, the reference in question of ~v and navta is also to be seen. According to the prima facie meaning, fv Is here the everlasting glory that occupies a special place vis-a-vis all else.

OLayLyvoxnv here means that the possible manifold, immanent to the smoke, can be gone through and cognized. FINK: Whereas, on my preliminary interpretation, smoke veils a multiplicity, on your explication smoke is itself a dimension of multiplicity. The question about 'tel <\vta depends on the way we understand smoke. OLayLyvoxnv in the sense of distinction and decision presupposes the OLa in the sense of "throughout" (minced). PARTICIPANT: If all things would become smoke, then isn't everything one, without distinction?

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