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Martin Heidegger

Other affiliations: University of Freiburg, Pontifical Xavierian University, April  ...read more
Bio: Martin Heidegger is an academic researcher from University of Chile. The author has contributed to research in topics: Phenomenology (philosophy) & Metaphysics. The author has an hindex of 77, co-authored 474 publications receiving 50139 citations. Previous affiliations of Martin Heidegger include University of Freiburg & Pontifical Xavierian University.


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Journal ArticleDOI
TL;DR: The question of whether art in our day and age still has a place is an urgent question for us as discussed by the authors, and we want to make the attempt, from our European standpoint, to grasp some essential aspects of art.
Abstract: Heidegger:1 We want to make the attempt, from our European standpoint, to grasp some essential aspects of art. The question of whether art in our day and age still has a place is an urgent question for us. We want to begin the colloquium by asking how what we call East Asian art understands itself. We want to ask very concretely-given the diversity of the East Asian world-whether one can speak of art and the artwork in general there in our sense. Have you in Japan a name for "art" ["Kunst"]?Gundert: One could just as well turn the question around and ask whether that which we call art is art in the eye and mind of the East Asian. That is very often debated in Japan.Heidegger: In order to answer that, one would have to ask about the concept of art in general. We are restricting ourselves here to a preliminary matter. Is there a word in Japanese for what we call art?Hisamatsu: The question can easily be answered. There has been art in the modern (Western aesthetic) sense for approximately seventy years in Japan, and it is a translation. The Japanese have taken on all Western concepts, and they have rendered them with their own old roots. They have rendered Western concepts above all by means of compounds. So gei originally means art as ability [Konnen] in general, skillfulness. The Western aesthetic concept of art is, in contrast, rendered by the compound gei-jiz.Heidegger: What was there previously? Was it an image that was seen there in the artwork? What was the original experience of art before taking over the European concept? This is what is interesting.Hisamatsu: There is another older word for "art"-an old Japanese word with a deeper sense that is uninfluenced by Europe. This is gei-do: the way of art. Do is the Chinese tao, which not only means way as method but has a deep internal relationship to life, to our nature [Wesen ]. Thus, art has a decisive meaning for life itself.Vietta: Is this way of art necessary for Zen Buddhism? Does Zen Buddhism have a need for art at all? Why call art the "way"? Why does Zen need art at all?Hisamatsu: Ability in Zen art means two things. On the one hand, the human is delivered from reality to the origin of reality through it; art is a way in which the human penetrates [einbricht] into the origin. On the other hand, there is a sense in art in which the human, after penetrating into the origin, returns to reality. The authentic essence of Zen art consists in this return. This return is nothing other than the effecting [ Wirken], the putting-itself-into-work of Zen truth itself. The origin of reality is the original true life or Self. It is like the divine detachment [Abgeschiedenheit] from all attachment, being free of all attachment to form. This being free [Ledigsein] is also called Nothing. Everything just named is the same.Gundert: There are thus two ways in Zen. First of all, there is the way in a negative sense, in which reality is negated. This negative is the prerequisite for gaining the positive. Returning from this Nothing and bringing forth the living: this is what is essential in Zen art.Hisamatsu: Not to gain the origin but to let it come to appear itself-that is what is essential in Zen art. What is positive in the nature of Zen consists in this springing forth of the origin, in the emergence of the origin itself. That is the effect of Zen truth. The nature of Zen consists not in the way of getting there but in the way of return.Heidegger: I would like to refer to a conversation that I had with Mr. Hisamatsu in Vienna, through which we will be able to take a step further in regard to the question that concerns us here. European art is essentially distinguished by the character of presentation [Darstellung]. Presentation, eidos, to make visible. The artwork, the configuration [Gebilde], brings into the image [Bild], makes visible. In the East Asian world, on the contrary, presentation is an obstacle-anything that is like an image [Bildhafte], the image that makes visible [das sichtbar machende Bild], implies a hindrance. …

1 citations

30 Jan 2015
TL;DR: In this article, the authors propose an approfondissement of the grammaire semiotique de l'union, and plus specialement of the syntaxe of l'ajustement.
Abstract: Introduction L’une des avancees majeures de la reflexion sur les interactions telle que developpee en sociosemiotique par Eric Landowski a consiste a introduire l’idee, a travers la mise au jour du regime de l’ajustement (et de la contagion), d’une logique de l’union concue non pas en opposition mais en complement de la logique de la « jonction » qui, jusqu’a present, regit les analyses et les recherches conduites dans le cadre de ce qu’il est convenu d’appeler la semiotique « standard ». Le debat sur ce point reste ouvert. Par ailleurs, dans des contextes exterieurs a la theorisation semiotique, il se trouve que parmi les interactions ou diverses formes d’« union » a l’autre sont explicitement mentionnees et profusement decrites, l’experience mystique tient une place de premier plan. En l’occurrence, l’« autre » auquel le mystique s’unit, ou pretend s’unir, n’est rien moins que ce qu’il considere comme Dieu lui-meme, autrement dit le « tout-autre ». Le projet de cet article est de tenter un approfondissement de la grammaire semiotique de l’« union », et plus specialement de la syntaxe de l’« ajustement », a partir, d’une part, de la description d’une pratique religieuse d’origine chretienne orthodoxe, l’hesychasme — qui a precisement pour visee d’amener a une forme d’union a la divinite — et d’autre part a partir d’un certain nombre de textes ecrits par ce qu’on appelle les mystiques, ou par leurs biographes, et dont les auteurs, de quelque horizon culturel ou de quelque obedience qu’ils proviennent (occidentale ou orientale), ont tente de decrire la nature esthesique de cette interaction particuliere. Aussi notre corpus sera-t-il culturellement bigarre : byzantin et parfois slave, surtout pour ce qui concerne la theorisation de la pratique et de l’experience mystiques qu’elle permet de connaitre, mais aussi romain, dans la mesure ou il est remarquable (et a certains egards regrettable) de constater que les temoignages directs sur le type d’union en question sont plus nombreux chez les mystiques occidentaux que chez les orientaux. La gageure est donc triple. En vue de tester et d’enrichir les concepts theoriques d’union et d’ajustement, notre premier objectif est de degager de ce corpus un ensemble de concepts et d’articulations susceptibles de constituer, pour les uns, les premieres unites componentielles d’une syntaxe, et pour les autres les premiers elements d’une « grammaire » minimale. Et cela, deuxieme gageure, nous nous proposons, de plus, de le construire sur un plan suffisamment general pour

1 citations

Journal ArticleDOI
04 Jul 2016-Ágora

1 citations


Cited by
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Book
01 Jan 1991
TL;DR: This article argued that we are modern as long as we split our political process in two - between politics proper, and science and technology, which allowed the formidable expansion of the Western empires.
Abstract: What makes us modern? This is a classic question in philosophy as well as in political science. However it is often raised without including science and technology in its definition. The argument of this book is that we are modern as long as we split our political process in two - between politics proper, and science and technology. This division allows the formidable expansion of the Western empires. However it has become more and more difficult to maintain this distance between science and politics. Hence the postmodern predicament - the feeling that the modern stance is no longer acceptable but that there is no alternative. The solution, advances one of France's leading sociologists of science, is to realize that we have never been modern to begin with. The comparative anthropology this text provides reintroduces science to the fabric of daily life and aims to make us compatible both with our past and with other cultures wrongly called pre-modern.

8,858 citations

Book
01 Jan 1998
TL;DR: In this article, the authors present the logic of sovereignty and the paradox of sovereignty in the form of the human sacer and the notion of potentiality and potentiality-and-law.
Abstract: Introduction Part I. The Logic of Sovereignty: 1. The paradox of sovereignty 2. 'Nomos Basileus' 3. Potentiality and law 4. Form of law Threshold Part II. Homo Sacer: 1. Homo sacer 2. The ambivalence of the sacred 3. Sacred life 4. 'Vitae Necisque Potestas' 5. Sovereign body and sacred body 6. The ban and the wolf Threshold Part III. The Camp as Biopolitical Paradigm of the Modern: 1. The politicization of life 2. Biopolitics and the rights of man 3. Life that does not deserve to live 4. 'Politics, or giving form to the life of a people' 5. VP 6. Politicizing death 7. The camp as the 'Nomos' of the modern Threshold Bibliography Index of names.

7,589 citations

Journal ArticleDOI
TL;DR: A set of principles for the conduct and evaluation of interpretive field research in information systems is proposed, along with their philosophical rationale, and the usefulness of the principles is illustrated by evaluating three publishedinterpretive field studies drawn from the IS research literature.
Abstract: This article discusses the conduct and evaluatoin of interpretive research in information systems. While the conventions for evaluating information systems case studies conducted according to the natural science model of social science are now widely accepted, this is not the case for interpretive field studies. A set of principles for the conduct and evaluation of interpretive field research in information systems is proposed, along with their philosophical rationale. The usefulness of the principles is illustrated by evaluating three published interpretive field studies drawn from the IS research literature. The intention of the paper is to further reflect and debate on the important subject of grounding interpretive research methodology.

5,588 citations

Book
25 Dec 2021
TL;DR: The aim of interpretative phenomenological analysis (IPA) is to explore in detail how participants are making sense of their personal and social world, and the main currency for an IPA study is the meanings particular experiences, events, states hold for participants as discussed by the authors.
Abstract: The aim of interpretative phenomenological analysis (IPA) is to explore in detail how participants are making sense of their personal and social world, and the main currency for an IPA study is the meanings particular experiences, events, states hold for participants. The approach is phenomenological (see Chapter 3) in that it involves detailed examination of the participant’s lifeworld; it attempts to explore personal experience and is concerned with an individual’s personal perception or account of an object or event, as opposed to an attempt to produce an objective statement of the object or event itself. At the same time, IPA also emphasizes that the research exercise is a dynamic process with an active role for the researcher in that process. One is trying to get close to the participant’s personal world, to take, in Conrad’s (1987) words, an ‘insider’s perspective’, but one cannot do this directly or completely. Access depends on, and is complicated by, the researcher’s own conceptions; indeed, these are required in order to make sense of that other personal world through a process of interpretative activity. Thus, a two-stage interpretation process, or a double hermeneutic, is involved. The participants are trying to make sense of their world; the researcher is trying to make sense of the participants trying to make sense of their world. IPA is therefore intellectually connected to hermeneutics and theories of interpretation (Packer and Addison, 1989; Palmer, 1969; Smith, in press; see also Chapter 2 this volume). Different interpretative stances are possible, and IPA combines an empathic hermeneutics with a questioning hermeneutics. Thus, consistent with its phenomenological origins, IPA is concerned with trying to understand what it is like, from the point of view of the participants, to take their side. At the same time, a detailed IPA analysis can also involve asking critical questions of the texts from participants, such as the following: What is the person trying to achieve here? Is something leaking out here that wasn’t intended? Do I have a sense of something going on here that maybe the participants themselves are less aware of?

5,225 citations

Journal ArticleDOI
01 Oct 2003
TL;DR: In the face of the possibility that the intellectual is complicit in the persistent constitution of Other as the Self's shadow, a possibility of political practice for the intel- lectual would be to put the economic factor as irreducible as it reinscribes the social text, even as it is erased, however imperfectly, when it claims to be the final determinant or the tran- scendental signified as mentioned in this paper.
Abstract: Some of the most radical criticism coming out of the West today is the result of an interested desire to conserve the subject of the West, or the West as Subject. The theory of pluralized ‘subject-effects’ gives an illusion of undermining subjective sovereignty while often providing a cover for this subject of knowledge. Although the history of Europe as Subject is narrativized by the law, political economy, and ideology of the West, this concealed Subject pretends it has ‘no geo-political determinations.’ The much publicized critique of the sovereign subject thus actually inaugurates a Subject. . . . This S/subject, curiously sewn together into a transparency by denega­ tions, belongs to the exploiters’ side of the international division of labor. It is impossible for contemporary French intellectuals to imagine the kind of Power and Desire that would inhabit the unnamed subject of the Other of Europe. It is not only that everything they read, critical or uncritical, is caught within the debate of the production of that Other, supporting or critiquing the constitution of the Subject as Europe. It is also that, in the constitution of that Other of Europe, great care was taken to obliterate the textual ingredients with which such a subject could cathect, could occupy (invest?) its itinerary not only by ideological and scientific production, but also by the institution of the law. ... In the face of the possibility that the intellectual is complicit in the persistent constitution of Other as the Self’s shadow, a possibility of political practice for the intel­ lectual would be to put the economic ‘under erasure,’ to see the economic factor as irreducible as it reinscribes the social text, even as it is erased, however imperfectly, when it claims to be the final determinant or the tran­ scendental signified. The clearest available example of such epistemic violence is the remotely orchestrated, far-flung, and heterogeneous project to constitute the colonial

5,118 citations