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The Presocratics in the Thought of Martin Heidegger

W. Julian Korab-Karpowicz

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)

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Heidegger’s Presocratic Fragments

Extract



translated by W. Julian Korab-Karpowicz

These are the fragments of the Presocratics cited by Heidegger and rendered by him into German. Recalling that a literal translation is not always faithful, I retranslate the Heideggerian translations thoughtfully as follows:

Anaximander

Fragment 1

Die Verfügung für das jeweilig Anwesende ist die Verwehrung der Grenzen.

Von woheraus aber der Hervorgang ist dem jeweilig Anwesenden auch die Entgängnis in dieses (als in das Selbe) geht hervor entsprechend der nötigen Not; gehören nämlich lassen sie Fug somit auch Ruch eines dem anderen (im Verwinden) des Un-fugs entschprechend der Zuweisung des Zeitigen durch die Zeit.793

The ordering of what is momentarily present (and thus limited) is the rejection of limit.

(Alternatively – Being, as the ordering of beings into what they actually are (what lasts awhile, what is limited, what presences itself as something) is unlimited in the sense that it refuses any possible limit, for it is not a being. A limit to being would deprive it its own essence as being).

But from whence is the coming forth for each being, also into this (as into the same) the going away comes forth, answering to the compelling need.←239 | 240→ For they let order and thereby also respect belong to each other (in getting over) of disorder, answering to the assignment of what is timely in time.

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