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Thinking at the limit of the human: Nietzsche, Heidegger, and The Fundamental Concepts of Metaphysics.

机译:在人类极限下思考:尼采,海德格尔和形而上学的基本概念。

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摘要

By elaborating Nietzsche's thought of eternal recurrence in the 1937 lecture course, Die Ewige Wiederkehr des Gleichen, Heidegger appears to return to his own thought of ekstatic temporality. As a first interpretive gesture, I argue that this apparent return indicates an intimacy between the thought of Heidegger and Nietzsche, and the project begins as an effort to understand how this intimacy devolved into what Heidegger in 1952 retrospectively called "a disputation of rising acrimony.";Generally speaking, most scholarship around the issue of the Nietzsche confrontation annexes it to Heidegger's broader argument concerning metaphysics as to be overcome. To acknowledge yet combat this tendency to annexation, I argue in favor of a hermeneutics of ambiguity. Deploying Heidegger's concept of essential ambiguity as a strategic lens through which to interpret his ambivalence regarding Nietzsche, Nietzsche becomes not simply the consummate, but rather the liminal metaphysician at the very edge of what is possible for metaphysics; he becomes the one who thinks the (force of the) double. I therefore deploy the descriptor liminal both to speak to the positive accomplishments of Nietzsche's thinking to and at the end, and to resist full assent to Heidegger's charge of consummation and to the consequences that he argues entail.;Mobilizing the concept of the liminal, I argue that an image of the double animates Nietzsche's eternal recurrence, viz. the ellipse, which counters interpretations of time as linear-circular. Thus, on the grounds of elliptical temporality inspired by Nietzsche, a certain young Heidegger can be recognized as a liminal metaphysician in his own right. I contend that the primary site for Heidegger's liminal metaphysics is his 1929/30 lecture course, The Fundamental Concepts of Metaphysics. Through sustained attention to the concept of horizon, I argue that the intrinsic relation between profound boredom and originary temporality is analogous to that of nihilism and eternal recurrence. I therefore conclude that the lecture course can be read as Heidegger's attempt to perform the thinking of eternal recurrence, as an act of fidelity to Nietzsche, not yet subjected to the will to overcome.
机译:通过在1937年的演讲课上阐述尼采的永恒复发思想,即海德格尔似乎回到了自己的狂热的暂时性思想。作为第一个解释性手势,我认为这种明显的回归表明海德格尔和尼采思想之间存在亲密关系,该项目的开始是为了努力理解这种亲密关系如何演变成海德格尔在1952年的回顾性说法,即“日益激烈的争议”。 “;一般而言,关于尼采对峙问题的大多数学者都将其作为海德格尔关于形而上学将要克服的更广泛论点的附件。为了承认并克服这种吞并的趋势,我主张采用歧义解释学。通过将海德格尔的基本歧义概念作为战略视角来解释他对尼采的歧义,尼采不仅成为了完美主义者,而且还成为了形而上学可能的边缘化的形而上学。他成为认为力量加倍的人。因此,我使用了描述性阈值法,既要论证尼采思想到最后的积极成就,也要抵制对海德格尔的完善和他所主张的后果的完全赞同。;动员阈值法的概念,我辩称,双重形象使尼采的永恒再现动起来。椭圆形,它与将时间解释为线性圆形相反。因此,根据尼采启发的椭圆暂时性,某些年轻的海德格尔可以凭自己的能力被认为是边际形而上学的。我认为海德格尔的极限形而上学的主要学习地点是他的1929/30讲座课程,即形而上学的基本概念。通过持续关注地平线这一概念,我认为深刻的无聊与原始时间性之间的内在联系类似于虚无主义和永恒的复发。因此,我得出的结论是,讲座课程可以理解为海德格尔对永恒再现进行思考的尝试,这是尼采的忠贞之举,但还没有克服的意志。

著录项

  • 作者

    Elkayam, Jessica S.;

  • 作者单位

    Villanova University.;

  • 授予单位 Villanova University.;
  • 学科 Philosophy.
  • 学位 Ph.D.
  • 年度 2016
  • 页码 348 p.
  • 总页数 348
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

  • 入库时间 2022-08-17 11:48:27

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