Heidegger's Platonism challenges Heidegger's 1940 interpretation of Plato as the philosopher who initiated the West's ontological decline into contemporary nihilism. Mark A. Ralkowski argues that, in his earlier lecture course, On the Essence of Truth, in which he appropriates Plato in a positive light, Heidegger discovered the two most important concepts of his later thought, namely the difference between the Being of beings and Being as such, and the 'belonging together' of Being and man in what he eventually calls Ereignis, the 'event of appropriation'. Ralkowski shows that, far from being the grand villain of metaphysics, Plato was in fact the gateway to Heidegger's later period. Because Heidegger discovers the seeds of his later thought in his positive appropriation of Plato, this book argues that Heidegger's later thought is a return to and phenomenological transformation of Platonism, which is ironic not least because Heidegger thought of himself as the West's first truly post-Platonic philosopher.
In Time and Death Carol White articulates a vision of Martin Heidegger's work which grows out of a new understanding of what he was trying to address in his discussion of death. Acknowledging that the discussion of this issue in Heidegger's major work Being and Time is often far from clear, White presents a new interpretation of Heidegger which short-circuits many of the traditional criticisms. White claims that we are all in a better position to understand Heidegger's insights after fifty years because they have now become a part of the conventional wisdom of common opinion. His view shows up in accounts of knowledge in the physical sciences, in the assumptions of the social sciences, in art and film, even in popular culture in general, but does so in ways ignorant of their origins. Now that these insights have filtered down into the culture at large, we can make Heidegger intelligible in a way that perhaps he himself could not. White presents the best possible case for Heidegger, making him more intelligible to those people with a long acquaintance with his work, those with a long aversion to it and in particular to those just starting to pursue an interest in it. White places the problems with which Heidegger is dealing in the context of issues in contemporary Anglo-American philosophy, in order to better locate him for the more mainstream audience. The language and approach of the book is able to accommodate the novice but also offers much food for thought for the Heidegger scholar.
What can we learn about the trial of Socrates from Plato's dialogues? Most scholars say we can learn a lot from the Apology, but not from the rest. Plato's Trial of Athens rejects this assumption and argues that Plato used several of his dialogues to turn the tables on Socrates' accusers: they blamed Socrates for something the city had done to itself. Plato wanted to set the record straight and save his city from repeating her worst mistakes of the 5th century. Plato's Trial of Athens addresses challenging questions about the historicity of Plato's dialogues, and it traces Plato's critique of Athenian public life and polis culture from the trial in 399 up through the Laws and the Atlantis myth in the Critias and Timaeus. In the end, Ralkowski shows that what began as a bitter response to the unjust, politically-charged trial of Socrates, evolved into a pessimistic reflection on the role of philosophy in a democratic society, a theory about Athens' 5th century decline, and cautionary tale about the corrupting influences of naval imperialism.
Heidegger's Platonism challenges Heidegger's 1940 interpretation of Plato as the philosopher who initiated the West's ontological decline into contemporary nihilism. Mark A. Ralkowski argues that, in his earlier lecture course, On the Essence of Truth, in which he appropriates Plato in a positive light, Heidegger discovered the two most important concepts of his later thought, namely the difference between the Being of beings and Being as such, and the 'belonging together' of Being and man in what he eventually calls Ereignis, the 'event of appropriation'. Ralkowski shows that, far from being the grand villain of metaphysics, Plato was in fact the gateway to Heidegger's later period. Because Heidegger discovers the seeds of his later thought in his positive appropriation of Plato, this book argues that Heidegger's later thought is a return to and phenomenological transformation of Platonism, which is ironic not least because Heidegger thought of himself as the West's first truly post-Platonic philosopher.
Heidegger's Platonism challenges Heidegger's 1940 interpretation of Plato as the philosopher who initiated the West's ontological decline into contemporary nihilism. Mark A. Ralkowski argues that, in his earlier lecture course, On the Essence of Truth, in which he appropriates Plato in a positive light, Heidegger discovered the two most important concepts of his later thought, namely the difference between the Being of beings and Being as such, and the 'belonging together' of Being and man in what he eventually calls Ereignis, the 'event of appropriation'. Ralkowski shows that, far from being the grand villain of metaphysics, Plato was in fact the gateway to Heidegger's later period. Because Heidegger discovers the seeds of his later thought in his positive appropriation of Plato, this book argues that Heidegger's later thought is a return to and phenomenological transformation of Platonism, which is ironic not least because Heidegger thought of himself as the West's first truly post-Platonic philosopher.
What can we learn about the trial of Socrates from Plato's dialogues? Most scholars say we can learn a lot from the Apology, but not from the rest. Plato's Trial of Athens rejects this assumption and argues that Plato used several of his dialogues to turn the tables on Socrates' accusers: they blamed Socrates for something the city had done to itself. Plato wanted to set the record straight and save his city from repeating her worst mistakes of the 5th century. Plato's Trial of Athens addresses challenging questions about the historicity of Plato's dialogues, and it traces Plato's critique of Athenian public life and polis culture from the trial in 399 up through the Laws and the Atlantis myth in the Critias and Timaeus. In the end, Ralkowski shows that what began as a bitter response to the unjust, politically-charged trial of Socrates, evolved into a pessimistic reflection on the role of philosophy in a democratic society, a theory about Athens' 5th century decline, and cautionary tale about the corrupting influences of naval imperialism.
In Time and Death Carol White articulates a vision of Martin Heidegger's work which grows out of a new understanding of what he was trying to address in his discussion of death. Acknowledging that the discussion of this issue in Heidegger's major work Being and Time is often far from clear, White presents a new interpretation of Heidegger which short-circuits many of the traditional criticisms. White claims that we are all in a better position to understand Heidegger's insights after fifty years because they have now become a part of the conventional wisdom of common opinion. His view shows up in accounts of knowledge in the physical sciences, in the assumptions of the social sciences, in art and film, even in popular culture in general, but does so in ways ignorant of their origins. Now that these insights have filtered down into the culture at large, we can make Heidegger intelligible in a way that perhaps he himself could not. White presents the best possible case for Heidegger, making him more intelligible to those people with a long acquaintance with his work, those with a long aversion to it and in particular to those just starting to pursue an interest in it. White places the problems with which Heidegger is dealing in the context of issues in contemporary Anglo-American philosophy, in order to better locate him for the more mainstream audience. The language and approach of the book is able to accommodate the novice but also offers much food for thought for the Heidegger scholar.
What can we learn about the trial of Socrates from Plato's dialogues? Most scholars say we can learn a lot from the Apology, but not from the rest. Plato's Trial of Athens rejects this assumption and argues that Plato used several of his dialogues to turn the tables on Socrates' accusers: they blamed Socrates for something the city had done to itself. Plato wanted to set the record straight and save his city from repeating her worst mistakes of the 5th century. Plato's Trial of Athens addresses challenging questions about the historicity of Plato's dialogues, and it traces Plato's critique of Athenian public life and polis culture from the trial in 399 up through the Laws and the Atlantis myth in the Critias and Timaeus. In the end, Ralkowski shows that what began as a bitter response to the unjust, politically-charged trial of Socrates, evolved into a pessimistic reflection on the role of philosophy in a democratic society, a theory about Athens' 5th century decline, and cautionary tale about the corrupting influences of naval imperialism.
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