87 Facts About Martin Heidegger

Martin Heidegger was a German philosopher who is best known for contributions to phenomenology, hermeneutics, and existentialism.

Martin Heidegger is among the most important and influential philosophers of the 20th century.

Martin Heidegger has been widely criticized for supporting the Nazi Party after his election as rector at the University of Freiburg in 1933, and there has been controversy about the relationship between his philosophy and Nazism.

Martin Heidegger believes that Dasein already has a "pre-ontological" and concrete understanding that shapes how it lives.

Martin Heidegger explicitly disagrees with Descartes, and uses an analysis of Dasein to approach the question of the meaning of being.

Martin Heidegger enjoyed outdoor pursuits, being especially proficient at skiing.

Martin Heidegger completed his doctoral thesis on psychologism in 1914, influenced by Neo-Thomism and Neo-Kantianism, directed by Arthur Schneider.

In 1923, Martin Heidegger was elected to an extraordinary professorship in philosophy at the University of Marburg.

Martin Heidegger read the works of Wilhelm Dilthey, Husserl, Max Scheler, and Friedrich Nietzsche.

In 1927 Martin Heidegger published his main work, Sein und Zeit.

When Husserl retired as Professor of Philosophy in 1928, Martin Heidegger accepted Freiburg's election to be his successor, in spite of a counter-offer by Marburg.

Martin Heidegger remained at Freiburg im Breisgau for the rest of his life, declining later offers including one from Humboldt University of Berlin.

Martin Heidegger was elected rector of the University on 21 April 1933, and joined the Nazi Party on 1 May During his time as rector he was a member and an enthusiastic supporter of the party.

Martin Heidegger wanted to position himself as the philosopher of the party, but the highly abstract nature of his work and the opposition of Alfred Rosenberg, who himself aspired to act in that position, limited Heidegger's role.

In November 1933, Martin Heidegger signed the Vow of allegiance of the Professors of the German Universities and High-Schools to Adolf Hitler and the National Socialistic State.

Martin Heidegger resigned from the rectorate in April 1934, but remained a member of the Nazi Party until 1945 even though the Nazis eventually prevented him from publishing.

From 1936 to 1940, Martin Heidegger delivered a series of lectures on Nietzsche at Freiburg that presented much of the raw material incorporated in his more established work and thought from this time.

Martin Heidegger, according to di Cesare, considered Jewish people to be agents of modernity disfiguring the spirit of Western civilization; he held the Holocaust to be the logical result of the Jewish acceleration of technology, and thus blamed the Jewish genocide on its victims themselves.

In late 1946, as France engaged in epuration legale in its occupation zone, the French military authorities determined that Martin Heidegger should be blocked from teaching or participating in any university activities because of his association with the Nazi Party.

The denazification procedures against Martin Heidegger continued until March 1949 when he was finally pronounced a Mitlaufer.

Martin Heidegger was granted emeritus status and then taught regularly from 1951 until 1958, and by invitation until 1967.

Martin Heidegger married Elfride Petri on 21 March 1917, in a Catholic ceremony officiated by his friend Engelbert Krebs, and a week later in a Protestant ceremony in the presence of her parents.

Martin Heidegger knew that he was not Hermann's biological father but raised him as his son.

Martin Heidegger spent much time at his vacation home at Todtnauberg, on the edge of the Black Forest.

Martin Heidegger considered the seclusion provided by the forest to be the best environment in which to engage in philosophical thought.

Martin Heidegger had a four-year affair with Hannah Arendt and a decades-long affair with Elisabeth Blochmann; both women were his students.

The 35-year-old Martin Heidegger, who was married with two young sons, began a long romantic relationship with 17-year-old Arendt who later faced criticism for this because of Martin Heidegger's support for the Nazi Party after his election as rector at the University of Freiburg in 1933.

At the time of publishing, Arendt and Martin Heidegger were deceased and Martin Heidegger's wife, Elfride, was still alive.

Martin Heidegger helped Blochmann emigrate from Germany before the start of World War II and resumed contact with both of them after the war.

Martin Heidegger believes that time finds its meaning in death, according to Michael Kelley.

Martin Heidegger's ontology "is fundamental relative to traditional ontology in that it concerns what any understanding of entities necessarily presupposes, namely, our understanding of that in virtue of which entities are entities", Carman writes.

In 1937's "Contributions to Philosophy" Martin Heidegger calls the ontological difference "the essence of Dasein".

The 1935 Introduction to Metaphysics "clearly shows the shift" to an emphasis on language from a previous emphasis on Dasein in Being and Time eight years earlier, according to Brian Bard's 1993 essay titled "Martin Heidegger's Reading of Heraclitus".

Also during this period, Martin Heidegger wrote extensively on Nietzsche and the poet Holderlin.

Martin Heidegger's goal is to retrieve the original experience of being present in the early Greek thought that was covered up by later philosophers.

Gillespie says "the real danger" from Martin Heidegger isn't quietism but fanaticism.

Martin Heidegger was influenced at an early age by Aristotle, mediated through Catholic theology, medieval philosophy and Franz Brentano.

In reading Aristotle, Martin Heidegger increasingly contested the traditional Latin translation and scholastic interpretation of his thought.

Martin Heidegger's thought is original in being an authentic retrieval of the past, a repetition of the possibilities handed down by the tradition.

Martin Heidegger claimed to have revived the question of being, the question having been largely forgotten by the metaphysical tradition extending from Plato to Descartes, a forgetfulness extending to the Age of Enlightenment and then to modern science and technology.

In pursuit of the retrieval of this question, Martin Heidegger spent considerable time reflecting on ancient Greek thought, in particular on Plato, Parmenides, Heraclitus, and Anaximander, as well as on the tragic playwright Sophocles.

In Husserl's account the structure of protentions is accorded neither the finitude nor the primacy that Martin Heidegger claims are central to the original future of ecstatic-horizonal temporality.

Nevertheless, she argues that Martin Heidegger began to distance himself from any existentialist thought.

Martin Heidegger is interested in deriving an ontological analysis of man.

Martin Heidegger read The Will to Power as the culminating expression of Western metaphysics, and the lectures are a kind of dialogue between the two thinkers.

Martin Heidegger himself had contact with a number of leading Japanese intellectuals, including members of the Kyoto School, notably Hajime Tanabe and Kuki Shuzo.

Martin Heidegger has been influential in research on the relationship between Western philosophy and the history of ideas in Islam, particularly for some scholars interested in Arabic philosophical medieval sources.

Martin Heidegger was elected rector of the University of Freiburg on 21 April 1933, and assumed the position the following day.

On 27 May 1933, Martin Heidegger delivered his inaugural address, the Rektoratsrede, in a hall decorated with swastikas, with members of the Sturmabteilung and prominent Nazi Party officials present.

Martin Heidegger finally offered his resignation as rector on 23 April 1934, and it was accepted on 27 April.

Martin Heidegger remained a member of both the academic faculty and of the Nazi Party until the end of the war.

In 1945, Martin Heidegger wrote of his term as rector, giving the writing to his son Hermann; it was published in 1983:.

Martin Heidegger became Rector of the University of Freiburg on 22 April 1933.

Martin Heidegger had by then broken off contact with Husserl, other than through intermediaries.

Martin Heidegger later claimed that his relationship with Husserl had already become strained after Husserl publicly "settled accounts" with Martin Heidegger and Max Scheler in the early 1930s.

Martin Heidegger did not attend his former mentor's cremation in 1938.

In 1941, under pressure from publisher Max Niemeyer, Martin Heidegger agreed to remove the dedication to Husserl from Being and Time.

Hannah Arendt initially suggested that Martin Heidegger's behavior precipitated Husserl's death.

However, it subsequently transpired that this qualification had not been made during the original lecture, although Martin Heidegger claimed that it had been.

In private notes written in 1939, Martin Heidegger took a strongly critical view of Hitler's ideology; however, in public lectures, he seems to have continued to make ambiguous comments which, if they expressed criticism of the regime, did so only in the context of praising its ideals.

For instance, in a 1942 lecture, published posthumously, Martin Heidegger said of recent German classics scholarship:.

Lowith recalled that Martin Heidegger "left no doubt about his faith in Hitler", and stated that his support for Nazism was in agreement with the essence of his philosophy.

Martin Heidegger rejected the "biologically grounded racism" of the Nazis, replacing it with linguistic-historical heritage.

Martin Heidegger was charged on four counts, dismissed from the university and declared a "follower" of Nazism.

One consequence of this teaching ban was that Martin Heidegger began to engage far more in the French philosophical scene.

In 1967 Martin Heidegger met with the Jewish poet Paul Celan, a concentration camp survivor.

On 23 September 1966, Martin Heidegger was interviewed by Rudolf Augstein and Georg Wolff for Der Spiegel magazine, in which he agreed to discuss his political past provided that the interview be published posthumously.

However, Martin Heidegger asserted that his dedicated students would know this statement wasn't praise for the Nazi Party.

The eyewitness account of Lowith from 1940 contradicts the account given in the Der Spiegel interview in two ways: that he did not make any decisive break with Nazism in 1934, and that Martin Heidegger was willing to entertain more profound relations between his philosophy and political involvement.

Martin Heidegger influenced Jean Beaufret, Francois Fedier, Dominique Janicaud, Jean-Luc Marion, Jean-Francois Courtine, Jean Paul Sartre, Jacques Derrida, Michel Foucault and others.

In that text, intended for a French audience, Martin Heidegger explained this misreading in the following terms:.

Martin Heidegger developed a number of contacts in France, where his work continued to be taught, and a number of French students visited him at Todtnauberg.

Martin Heidegger subsequently made several visits to France, and made efforts to keep abreast of developments in French philosophy by way of correspondence with Jean Beaufret, an early French translator of Martin Heidegger, and with Lucien Braun.

Martin Heidegger expressed interest in meeting Derrida personally after the latter sent him some of his work.

Foucault's relation to Martin Heidegger is a matter of considerable difficulty; Foucault acknowledged Martin Heidegger as a philosopher whom he read but never wrote about.

Derrida and others not only continued to defend the importance of reading Martin Heidegger, but attacked Farias on the grounds of poor scholarship and for what they saw as the sensationalism of his approach.

Stiegler offers an original reading of Martin Heidegger, arguing that there can be no access to "originary temporality" other than via material, that is, technical, supports, and that Martin Heidegger recognised this in the form of his account of world historicality, yet in the end suppressed that fact.

Martin Heidegger has been very influential in the work of the Italian philosopher Giorgio Agamben.

Whereas Martin Heidegger argued that the question of human existence is central to the pursuit of the question of being, Husserl criticised this as reducing phenomenology to "philosophical anthropology" and offering an abstract and incorrect portrait of the human being.

In 1929 the Neo-Kantian Ernst Cassirer and Martin Heidegger engaged in an influential debate, during the Second Davos Hochschulkurs in Davos, concerning the significance of Kantian notions of freedom and rationality.

Whereas Cassirer defended the role of rationality in Kant, Martin Heidegger argued for the priority of the imagination.

Criticism of Martin Heidegger's philosophy has come from analytic philosophy beginning with logical positivism.

Martin Heidegger considered Heidegger to be the worst example of such philosophy, which Ayer believed to be entirely useless.

Nevertheless, Rorty asserted that what Martin Heidegger had constructed in his writings was a myth of being rather than an account of it.

Julian Korab-Karpowicz states in the Internet Encyclopedia of Philosophy that Martin Heidegger's writing is "notoriously difficult", possibly because his thinking was "original" and focused on obscure and innovative topics.

Martin Heidegger concludes that Being and Time "remains his most influential work".

Martin Heidegger defined the order of publication and dictated that the principle of editing should be "ways not works".