Interpretation Of Nietzsche's Second Untimely Meditation by Martin Heidegger

Interpretation Of Nietzsche's Second Untimely Meditation

byMartin HeideggerTranslated byUllrich Haase, Mark Sinclair

Hardcover | September 12, 2016

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Martin Heidegger's Nietzsche's Second Untimely Meditation presents crucial elements for understanding Heidegger's thinking from 1936 to 1940. Heidegger offers a radically different reading of a text that he had read decades earlier, showing how his relationship with Nietzche's has changed, as well as how his understandings of the differences between animals and humans, temporality and history, and the Western philosophical tradition developed. With his new reading, Heidegger delineates three Nietzschean modes of history, which should be understood as grounded in the structure of temporality or historicity and also offers a metaphysical determination of life and the essence of humankind. Ullrich Hasse and Mark Sinclair offer a clear and accessible translation despite the fragmentary and disjointed quality of the original lecture notes that comprise this text.

About The Author

Ullrich Haase is Head of Philosophy at Manchester Metropolitan University. He is author of Starting with Nietzsche and editor of the Journal of the British Society for Phenomenology.Mark Sinclair is Senior Lecturer in Philosophy at Manchester Metropolitan University and Associate Editor at the British Journal for the History of Philoso...
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Title:Interpretation Of Nietzsche's Second Untimely MeditationFormat:HardcoverDimensions:328 pages, 9.25 × 6.12 × 0.98 inPublished:September 12, 2016Publisher:Indiana University PressLanguage:English

The following ISBNs are associated with this title:

ISBN - 10:0253022665

ISBN - 13:9780253022660

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Extra Content

Table of Contents

Translators' Introduction
A. Preliminary Remarks
§1. Remarks Preliminary to the Exercises
§2. Title
§3. The Appearance of our Endeavours

B. Section I. Structure. Preparation and Preview of the Guiding Question.
§4. Historiology--The Historical
On the Unhistorical/Supra-historical and the Relation to Both
§5. Section I. 1
§6. Section I. 2
§7. Section I
§8. Comparing
§9. The Determination of the Essence of the Human Being on the Basis of Animality
and the Dividing Line between Animal and Human Being
§10. Nietzsche's Procedure. On the Determination of the Historical
from the Perspective of Forgetting and Remembering
§11. 'Forgetting'--'Remembering'. The Question of 'Historiology' as the
Question of the 'Human Being'. The Course of our Inquiry. One Path among Others.
§12. Questions Relating to Section I
§13. Forgetting
§14. Nietzsche on Forgetting
§15. 'Forgetting' and 'Remembering'
§16. Historiology and 'the' Human Being
§17. 'The Human Being'. 'Culture'. The 'People' and 'Genius'
§18. Culture--Non-Culture, Barbarism
§19. Human Being and Culture and the People
§20. Nietzsche's Concept of 'Culture'
§21. The Formally General Notion of 'Culture'. 'Culture' and 'Art'
§22. 'The' Human Being and a Culture--a 'People'
§23. 'Art' (and Culture)
§24. Genius in Schopenhauer
§25. The People and Great Individuals
§26. Great Individuals as the Goal of 'Culture', of the People, of Humanity
§27. 'Worldview' and Philosophy

C. Section II. The Three Modes of Historiology 1. Monumental Historiology
§28. The Question of the Essence of 'the Historical',
i.e. of the Essence of Historiology
§29. Section II. Structure (7 Paragraphs)

D. Section III
§30. The Essence of Antiquarian Historiology
§31. Critical Historiology

E. Nietzsche's Three Modes of Historiology and the Question of Historical Truth
§32. 'Life'
§33. 'Life'. Advocates, Defamers of Life
§34. Historiology and Worldview
§35. How is the Historical Determined?
§36. The Belonging Together of the three Modes of Historiology and Historical Truth
§37. The Three Modes of Historiology as Modes of the Remembering Relation to the Past
§38. Section II

F. The Human Being. Historiology and History. Temporality
§39. Historiology--the Human Being--History (Temporality)
§40. The Historical and the Unhistorical

G. 'Historiology'. Historiology and History. Historiology and the Unhistorical
§41. 'The Unhistorical'
§42. The Un-historical
§43. The Un-historical
§44. History and Historiology
§45. Nietzsche as 'Historian'
§46. Historiology and History
§47. 'Historiology'
§48. History and Historiology

H. Section IV
§49. On Section IV ff., Hints
§50. Section IV
§51. Section IV (Paragraphs 1-6)

I. Section V
§52. Section V
§53. Section V, Divided into Five Parts
§54. Oversaturation with Historiology and with Knowledge Generally

J. Concerning Section V and VI: Truth. 'Justice'. 'Objectivity'. Horizon.
§55. Life--'Horizon'
§56. Objectivity and 'Horizon'
§57. Justice
§58. Justice--Truth
§59. Life--and Horizon
§60. Beings as a Whole--the Human Being
§61. 'Truth' and the 'True'
§62. The True and Truth
§63. Truth and the Human Being
§64. Will (Drive) to 'Truth'
§65. Nietzsche on the 'Will to Truth'

K. On Sections V and VI. Historiology and Science (Truth). (cf. J. Truth. 'Justice'. 'Objectivity'. Horizon)
§66. The Human Being--The Gods
§67. Why the Primacy of 'Science' in Historiology?
§68. 'Positivism'
§69. Historiology
§70. Historiology and Science
§71. The Impact of Historiology on the Past
§72. Truth
§73. Historiology as Science
§74. 'Historiology' and 'Perspective' and 'Objectivity'

L. Section VI (Justice and Truth)
§75. Section VI
§76. Section VI (Paras. 1-7)
§77. 'Objectivity' and 'Justice'
§78. On the Structure of Section VI as a Whole
§79. Nietzsche's Question of a 'Higher Justice'
§80. Morality and Metaphysics
§81. Justice--Truth--Objectivity--Life
§82. Justice as 'Virtue'
§83. Justice--Truth
§84. Truth and Art (Cognition)
§85. On Nietzsche's Treatise "On Truth and Lie in an Extra-Moral Sense"
§86. Truth and 'Intellect'--Justice
§87. Truth and 'Intellect'
§88. Nietzsche's Conception of Truth
(Determined from the Ground Up by Western Metaphysics)
§89. Justice and Truth
§90. Truth, and Science Conditioned by Worldview
§91. Truth and Science
§92. Historiology Science Truth--Justice

M. Nietzsche's Metaphysics
§93. Nietzsche's Metaphysics
§94. 'Life' in the Two Senses of World and Human Being

N. 'Life'
§95. Nietzsche's Projection of Beings as a Whole
and of the Human Being as 'Life'
§96. Disposition
§97. Recapitulation According to the Basic Questions
§98. Concluding Remark
§99. Nietzsche's Early Characterisation of his own Thinking
as 'Inversion of Platonism'
§100. 'Life' (ego vivo)
§101. The Philosophical Concept
§102. On the Critical Meditation
§103. Decisive Questioning
§104. 'Life'

O. The Question of the Human Being: 'Language'. 'Happiness'. Language (cf. §15, 'Forgetting' and 'Remembering')
§105. Language as Use and Using-Up of Words
§106. Word and Meaning
§107. 'Happiness' and Da-Sein
§108. 'Happiness'

P. The Fundamental Stance of the Second Untimely Meditation
§109. The Guiding Demand of the Meditation
§110. Guiding Stance
§111. Concept Formation in Philosophy and the Sciences
§112. 'Life'
§113. 'Life'
§114. 'Life'
§115. Nietzsche's Fundamental Experience of 'life' and Opposition to 'Darwinism'
§116. Life
§117. 'Life'
§118. 'Life'
§119. 'Life'
§120. 'Life'
§121. 'Life'
§122. Life and 'adaptation'
§123. Life--Health and Truth
§124. Life as 'Dasein'
§125. 'Life' and 'Death'

Q. Animality and Life. Animal--. The 'Living Body'. cf. Lectures of Winter Semester 1929/30
§126. Milieu and Environment (World)
§127. Soul--Living Body--Body
§128. Embodying
§129. The Animal has Memory
§130. Animal (Questions)
§131. Delimitation of the Essence of 'Life' (Animality)
§132. Animality

R. The Differentiation of Human Being and Animal
§133. The Un-historical and the Historical
§134. The Unhistorical--(of the Human Being)
§135. Animal and Human Being

S. 'Privation'
§136. What Happens to us as 'Privation'
§137. 'Privation'--Inter-ruption

T. Structure and Composition of the Second Untimely Meditation
§138. On the Advantages and Disadvantages of History for Life

I. Seminar Reports
II. Summary by Hermann Heidegger
III. Editorial Postscript

Editorial Reviews

"The translators have done an admirable job of striking a balance between eloquence and readability, on the one hand, and fidelity to Heidegger's highly idiosyncratic German, on the other." -Shane Montgomery Ewegen, Trinity College