This collection carries on the reexamination of the Greeks' thinking that was started by Heidegger, and has been carried on by original thinkers in books such as , , and many other essays scattered through the vast secondary that has followed the new paths pointed and hinted at in Heidegger's thinking. Drew A. Hyland looks for the ontological difference in the Greek beginning. Claudia Baracchi looks for the positive and negative turns, from affirmation to oblivion, and back. Walter Brogan teases out how correctness and creativity work together and differently, pulling in different directions, and complementing each other, both disclosing truth. Peter Warnek looks into how strangeness guides the work of translation, teasing out differences and bringing thinkers together. Günter Figal examines Heidegger on Aristotle on how speaking gathers differences together to say something new. William Richardson traces revelation from the Greeks through Heidegger to Lacan. Dennis Schmidt reads the Greeks on death, and what the anxiety around it reveals about the body's role. Francisco Gonzalez critically follows Heidegger reading of Aristotle's Ethics in the 1924 lecture course, possibly the most discussed lectures that remains to be translated. Gregory Fried discusses the tensions between seeking and holding knowledge via the allegory of the cave. Finally, John Sallis, also reads that allegory, and how different paths lead from it.
At one time, not so long ago, studying Greek philosophers had become a deadly dull affair. What the Greeks had done was important to the foundations and the story of philsophy, yet long ago. It was, of course, important to tell and learn this history, but the important stuff lay ahead of the Greeks, with the thinkers that had built on the work their works, through succeeding generations, to the end of the path, to where the present day philosphers were clearing new paths. The problem was that contemporary philosophers weren't making much headway. They had come to a place where they spoke specialized languages to themselves, discussing matters divorced from real concerns for thinking beings and the world they lived. And the Greek history was just something to be repeated to the next generation, so that they might understand the map that lead to the place philsophy was at. Then along came Heidegger, who began to ask anew the questions the Greeks had asked themselves, thinking through those questions again, yet in a new way, knowing the map of where philosophy had reached, and folding the insights that gave back into the questions the Greeks had asked. Asking the questions in a new ways. Ways that revealed new forks in the ancient paths; new paths to think through. Paths that lead to new places for philosophy to think, and be relevant and exciting again.
The next three essays are more specifically on animals. The first by Greaves explores their distinction from humans and how that is reflected in language. Skocz reflects on the use of information systems to study or manage animals. Turner examines the ethical dimensions of Heidegger's thinking beyond Heidegger's own considerations of animals.
McWhorter's essay serves as an introduction of the distinction between technological calculative thinking and reflective thinking. Padrutt's paper from 1992, when the original edition of this book was published, is a classic paper of this field of study. It's translated by Kenneth Maly, who provides valuable footnotes and who also wrote the next paper, on how reflective thinking can be tranformative. Stenstad's "Singing the Earth" extends Maly's thinking, going further along the path of thinking man's belonging with the earth. Mugerauer's essay explores the contributions of Jean-Luc Marion's work on giveness.
The third section's essays are about dwelling on the earth. Davis uses Heidegger's interpretation of Sophocles' to discuss man's uncanniness and homelessness. Barbaza finds an opening in Juan Arellano's painting , while Davis uses Wendell Berry's and . McWhorter and Stenstad have a dialogue on food and our ignorance about how it arrives on our table from the earth. Finally Stensted tackles how to overcome our feelings of helplessness when we witness the destruction of the earth, through the opening to thinking in .
Posted: 03 Jan 2017, 09:37 Author: Aniboho
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Introduction to the History of Philosophy (1832)
Whilst he preferred to consult reliable translations Emerson could attempt to read works in French and it is worth noting that he read, and was influenced by ideas offered in, Victor Cousin's "History of Philosophy" prior to the English language edition of 1832 - as this excerpt from a letter to his brother William demonstrates:-
Footnote from - The Collected Works of Ralph Waldo Emerson
English traits, Volume 5
by Ralph Waldo Emerson, Alfred Riggs Ferguson, Joseph Slater - 1971)
Note Emerson's enthusiasm for Cousin's views in this particular sentence:-
We may wonder - did Cousin's metaphysics influence, perhaps significantly, the construction by Emerson of aspects of his own essay, History?