The book focuses on Heidegger’s thoughtful repetition of early Greek thinking, and his receptive attention to the fragments of the Presocratics from our contemporary age. Their thought has a special value for him as the heritage which must be repeated anew in order to bring us back to the question of being and to open before us new avenues for existence. The author raises questions which help us to understand Heidegger as a thinker. He presents a deep analysis of Heidegger’s interpretations of the Presocratics and contributes to a new, insightful understanding of Heideggerian philosophy.
«The book deserves a wide reception among scholars who are interested in the Presocratics, Heidegger and contemporary philosophy.»
Dr. Katherine Morris (University of Oxford)
«Prof. Korab-Karpowicz (…) develops a consistent reading of Heidegger’s historical studies, thereby significantly contributing to a new approach for the study of Heideggerian philosophy.»
Dr. Michal Bizoń (Jagiellonian University, Kraków)
Chapter Four Being and Thinking in Parmenides
Chapter FourBeing and Thinking in Parmenides
So does self-concealment rule at the heart of disclosure? A bold thought. Heraclitus thought it. Parmenides unwittingly experienced this thought insofar as, while hearing the call of Ἀλήθεια, he reflected upon the Μοῖρα of ἐόν, the destiny of the twofold in view of presencing, as well as of what is present.574
In his earlier writings, where his interpretation of Parmenides still resembles a traditional scholarship, Heidegger adopts the viewpoint of the classicist Karl Reinhardt, by whom he was greatly influenced.575 He believes that in the philosophical succession Parmenides was earlier than Heraclitus and that the latter attempted to meet the problems posed by the former. Even the order of the Presocratic lectures delivered in the forties still reflects this Heideggerian early view. The Parmenides lecture course is followed by two lecture courses on Heraclitus. But in the later period of his thought, Heidegger no longer thinks that Heraclitus argues against Parmenides and that the two oppose each other. The mature Heideggerian position is that both thinkers say essentially ‘the same’.576 In fact, in his view, Anaximander also says ‘the same’ as Heraclitus and Parmenides. They would not be the primordial thinkers, those who think the beginning (Anfang), should they differ substantially from one another.
Since the mature Heideggerian position is that all primordial thinkers say essentially the same, it is not surprising that in the interpretation of Parmenides which comes from his later works we find the same issues which we...
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