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Identity and Difference
Identity and Difference consists of English translations and the original German versions of two little-known lectures given in 1957 by Martin Heidegger, "The Principle of Identity" and "The Onto-theo-logical Constitution of Metaphysics." Both lectures discuss the difficult problem of the nature of identity in the history of metaphysics. A helpful introduction and a list of references are also provided by the translator, Joan Stambaugh.
150 pages, Paperback
First published January 1, 1960
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About the author
Martin Heidegger
475books3,040followersMartin Heidegger (1889-1976) was a German philosopher whose work is perhaps most readily associated with phenomenology and existentialism, although his thinking should be identified as part of such philosophical movements only with extreme care and qualification. His ideas have exerted a seminal influence on the development of contemporary European philosophy. They have also had an impact far beyond philosophy, for example in architectural theory (see e.g., Sharr 2007), literary criticism (see e.g., Ziarek 1989), theology (see e.g., Caputo 1993), psychotherapy (see e.g., Binswanger 1943/1964, Guignon 1993) and cognitive science (see e.g., Dreyfus 1992, 2008; Wheeler 2005; Kiverstein and Wheeler forthcoming).
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Displaying 1 - 30 of 46 reviews
February 26, 2021
Metaphysics and modern science say: “A is A�. In such a statement, Being is hinted with the “is� and to each being an identity (at least with itself) belongs. Thus, identity is some property of Being and belongs to it. On the other hand, Parmenides stated that perceiving/thinking and Being are the same and consequently that Being, along with thinking, belong to an identity. For Parmenides, Being and thinking belong together in the Same. Metaphysical thinking stops with/at Being, while the original thinking keeps questioning Being. In the identity as “belonging together�, “belonging� is more original and more important than “together�. More to the point, Being and man (as the being who thinks) belong together and appropriate each other. To experience this, we need a leap outside metaphysics - metaphysics understood as representational thinking. According to metaphysics, there is nothing outside itself and such a leap takes us into the void. According to Parmenides, there is something essential at the end of the leap � namely a belonging to Being. Heidegger wants us to take the leap into the event of appropriation; but this is quite a challenge given the frame/enframing and active nature of our current technology.
For Hegel, Being is the absolute self-thinking of thinking; that is the Being that starts completely undifferentiated and ends up as the absolute concept. Absolute thinking is a speculative-dialectical thinking that moves forward and in stages. For Heidegger, thinking is a stepping back - a return to the early thinking, to the ground, and especially to the forgotten difference between Being and beings. With this oblivion and since its Greek inception, metaphysics is both ontology and theology. As such, metaphysics thinks of beings as a whole and of the Being of beings as the unity of a common and highest ground. As a common unity, the thinking is ontology and Being is the most general/universal. As the highest ground/cause, the thinking is theology and Being is God. Through thinking understood as logic, science is metaphysics and consequently ontology and theology. According to Heidegger, this is how God entered metaphysics. But to think God metaphysically is blasphemy, while only non-metaphysical/god-less thinking of God is appropriate since it is open to Him. In the end all depends on our languages � are they exclusively brands of metaphysics and as such permanently marked by the onto-theo-logical or are they still offering possibilities of other utterances?
For Hegel, Being is the absolute self-thinking of thinking; that is the Being that starts completely undifferentiated and ends up as the absolute concept. Absolute thinking is a speculative-dialectical thinking that moves forward and in stages. For Heidegger, thinking is a stepping back - a return to the early thinking, to the ground, and especially to the forgotten difference between Being and beings. With this oblivion and since its Greek inception, metaphysics is both ontology and theology. As such, metaphysics thinks of beings as a whole and of the Being of beings as the unity of a common and highest ground. As a common unity, the thinking is ontology and Being is the most general/universal. As the highest ground/cause, the thinking is theology and Being is God. Through thinking understood as logic, science is metaphysics and consequently ontology and theology. According to Heidegger, this is how God entered metaphysics. But to think God metaphysically is blasphemy, while only non-metaphysical/god-less thinking of God is appropriate since it is open to Him. In the end all depends on our languages � are they exclusively brands of metaphysics and as such permanently marked by the onto-theo-logical or are they still offering possibilities of other utterances?
August 13, 2024
I've read some weird philosophy in my day, but Heidegger may just take the cake.
Granted, this little book is really only a taste of his overall thinking, so it's probably not fair to judge based on this one snapshot. But since I must judge the book on its own merit, I can say that "Essays in Metaphysics" served as only a teaser trailer for Heidegger's larger system of thought.
It was originally published in 1957 as "Identity and Difference," which was a more accurate title, because these are not essays, but actually two lectures on his analysis of "Being" that were recorded and transcribed.
I found his distinguishing of Being vs. Existence to be of some interest, as well as his explanation of how you can't divorce the study of metaphysics from discussion of God. He implied that his contemporaries tried to take God out of metaphysics, but you really can't. He considered metaphysics to be a combination of ontology and theology. I can get behind this.
But there wasn't enough context for me to understand his seemingly sidetracked ramblings about technology, language, and whatever the translator calls "con-cern." I decided to look into a little more of his overall work, and it seems he has a strange way of talking about the psychological problems of living in a post-industrial age. From what I can surmise, he says that since machines and computers are digital, we as collective human societies need to be careful, due to our daily interaction with technology and our comfort with giving digital commands to machines, that we ourselves do not become digital. Digital thinking obscures the significance of Being, of participation in Being. He encourages people to read and practice poetry in order to keep from becoming digital. Digital thinking will turn humankind into machines and brutes.
I think the problem is that, not only does the reader need some basic understanding of Heidegger BEFORE reading this book, but also the translator tried to avoid using and defining basic Heideggerian terminology for this translation. For example, the translator should have used the German word "Dasein" instead of Being. For Heidegger, dasein is a way of "being-in-the-world," a "participation" in the world that I mentioned earlier, of being "concerned" with the world. I think that, without this context, much of what Heidegger says about "Being" is lost on the English monoglot, who might think he really is just playing loose about existence and just mincing words.
But the book did stimulate my interest in learning more about this philosopher. My only worry is that, based on my limited knowledge of Heidegger the man, he seems to have done quite a bit of song-and-dance throughout his career to distance himself from his affiliation with the Nazi party. I can tell just from this book that he is a clever manipulator of words, and that what he says is often intentionally obscure, possibly so he can say "that's not what I really meant" when challenged. So I only hope I don't spend my valuable time reading gobbledygook.
But if and when I get around to reading more Heidegger, I guess I'll find out for myself.
SCORE: 3/5
WORD OF THE DAY: Metempiric
Granted, this little book is really only a taste of his overall thinking, so it's probably not fair to judge based on this one snapshot. But since I must judge the book on its own merit, I can say that "Essays in Metaphysics" served as only a teaser trailer for Heidegger's larger system of thought.
It was originally published in 1957 as "Identity and Difference," which was a more accurate title, because these are not essays, but actually two lectures on his analysis of "Being" that were recorded and transcribed.
I found his distinguishing of Being vs. Existence to be of some interest, as well as his explanation of how you can't divorce the study of metaphysics from discussion of God. He implied that his contemporaries tried to take God out of metaphysics, but you really can't. He considered metaphysics to be a combination of ontology and theology. I can get behind this.
But there wasn't enough context for me to understand his seemingly sidetracked ramblings about technology, language, and whatever the translator calls "con-cern." I decided to look into a little more of his overall work, and it seems he has a strange way of talking about the psychological problems of living in a post-industrial age. From what I can surmise, he says that since machines and computers are digital, we as collective human societies need to be careful, due to our daily interaction with technology and our comfort with giving digital commands to machines, that we ourselves do not become digital. Digital thinking obscures the significance of Being, of participation in Being. He encourages people to read and practice poetry in order to keep from becoming digital. Digital thinking will turn humankind into machines and brutes.
I think the problem is that, not only does the reader need some basic understanding of Heidegger BEFORE reading this book, but also the translator tried to avoid using and defining basic Heideggerian terminology for this translation. For example, the translator should have used the German word "Dasein" instead of Being. For Heidegger, dasein is a way of "being-in-the-world," a "participation" in the world that I mentioned earlier, of being "concerned" with the world. I think that, without this context, much of what Heidegger says about "Being" is lost on the English monoglot, who might think he really is just playing loose about existence and just mincing words.
But the book did stimulate my interest in learning more about this philosopher. My only worry is that, based on my limited knowledge of Heidegger the man, he seems to have done quite a bit of song-and-dance throughout his career to distance himself from his affiliation with the Nazi party. I can tell just from this book that he is a clever manipulator of words, and that what he says is often intentionally obscure, possibly so he can say "that's not what I really meant" when challenged. So I only hope I don't spend my valuable time reading gobbledygook.
But if and when I get around to reading more Heidegger, I guess I'll find out for myself.
SCORE: 3/5
WORD OF THE DAY: Metempiric
September 16, 2018
Achei bem legal a Editora Vozes lançar uma coleção de edições de bolso para as obras em seu catálogo, que possui muitos títulos interessantes e, muitos já em domínio público. Este livrinho custou menos de 10 reais e tem por volta de 60 páginas. Ele contempla dois ensaios de Heidegger. O primeiro, chamado O princípio da identidade, mostra como o ser constitui a identidade e vice-versa. Já o segundo, A constituição onto-teo-lógica da metafísica, analisa o trabalho de Hegel sob a perspectiva heideggeriana, encarando a metafísica como uma parte do divino dentro do científico e do filosófico. Embora importante, não foi bem o que eu esperava do livro, a linguagem é complicada, e não atendeu minhas expectativas. Quem sabe eu tenha tido uma ideia diferente do livro quando o adquiri, mas vamos combinar que o título não tem muito a ver com as noção século XXI de identidade e diferença. Enfim... Não era pra mim.
August 11, 2022
ان حقيقة الكينونة هي الماهية و هذا يعني التامل المطلق و ان حقيقة الماهية هو مفهوم بمعنى المعرفة الذاتية اللامتناهية اما الكينونة فهي التفكير الذاتي المطلق في التفكير اذ ان التفكير المطلق هو وحدة حقيقة الكينونة فالحقيقة تعني هنا و دائمًا ان المعرفة بما هي
كذلك تكون معروفة بالمعرفة المؤكدة في ذاتها و على نحو مطلق
كذلك تكون معروفة بالمعرفة المؤكدة في ذاتها و على نحو مطلق
March 12, 2016
This is a key text for thinking through the thought of Heidegger. A few words, then.
In "The Principle of Identity" Heidegger discusses the leap outside of metaphysics, into the abyss, that must be made in order to think the belonging together of thought and Being.
Of prime importance is that this belonging is and yet is not - as it remains yet to be thought. Presence eludes us; all is yet absence (and perhaps of necessity must be). This thought, this belonging, has not yet been thought. It has called forth, from an ancient past perhaps, but the call has yet to be answered by the step, or in this case leap, outside.
We remain as of yet as we always were - wanderers, wandering in errancy, through error.
Could the "thoughtful turn toward what has already been thought" of the last line of the text not be a turning away, a different turn, a different thought - perhaps of difference? But enough - I am moving now into my own thought, turning away from Heidegger. Wandering.
"The Onto-theo-logical Constitution of Metaphysics" is similarly, though differently, concerned with the step back, the step outside.
Thought as the attempt to think outside of metaphysics, outside of ontotheology, and thus outside of thought.
Heidegger's thought, throughout his life, was an attempt at this step back, this step outside - this leap, this thinking. Ever but an attempt, an opening, it remains yet to be thought, even now. We have failed, you might say. We have forgotten. Oblivion reigns - waiting, still.
In "The Principle of Identity" Heidegger discusses the leap outside of metaphysics, into the abyss, that must be made in order to think the belonging together of thought and Being.
Of prime importance is that this belonging is and yet is not - as it remains yet to be thought. Presence eludes us; all is yet absence (and perhaps of necessity must be). This thought, this belonging, has not yet been thought. It has called forth, from an ancient past perhaps, but the call has yet to be answered by the step, or in this case leap, outside.
We remain as of yet as we always were - wanderers, wandering in errancy, through error.
Could the "thoughtful turn toward what has already been thought" of the last line of the text not be a turning away, a different turn, a different thought - perhaps of difference? But enough - I am moving now into my own thought, turning away from Heidegger. Wandering.
"The Onto-theo-logical Constitution of Metaphysics" is similarly, though differently, concerned with the step back, the step outside.
Thought as the attempt to think outside of metaphysics, outside of ontotheology, and thus outside of thought.
Heidegger's thought, throughout his life, was an attempt at this step back, this step outside - this leap, this thinking. Ever but an attempt, an opening, it remains yet to be thought, even now. We have failed, you might say. We have forgotten. Oblivion reigns - waiting, still.
July 14, 2009
Heidegger called this his most important book next to , and I would agree. It is a book of two lectures, one given to a public audience on Leibnez's Law and the other delivered as the final lecture in a seminar on Hegel. The first lecture, "The Principle of Identity," is Heidegger's radical new take on what it means for something to be the same. Hegel looks back to Plato to understand identity as something itself being the same as itself, and takes it to stratospheric heights. The second lecture, "The Onto-Logico Constitution of Metaphysics," brings Heidegger to the possible end of metaphysics, to the fact that we might need to leap out of metphsics, as metaphysics is the science of the comprehension of the beings of Being.
If you have finished Being and Time and don't want to read lengthy texts like or or if you're looking to get a glimpse of Heidegger's later thought, this is the perfect place to turn.
If you have finished Being and Time and don't want to read lengthy texts like or or if you're looking to get a glimpse of Heidegger's later thought, this is the perfect place to turn.
February 15, 2019
The introduction casts Heidegger in light of an intellectual warrior poet, skating on etymological thin ice and flinging himself into the Abyss of Being with abandon. Oh, those sorry timid mortals who hang back, fearful and dismayed! Heidegger will Don the mantle of metampiric, “weaponed with the keenest of tools of absolute idealism, combined with those of semantics,� thundering over the ground swell of the Logos of Being, “electrifying the Whole as divinity�.
Begone, thou spectre of old dead doctrine tied to God’s apron strings, thou art loosed! Thou art freed! So “we get the essential vibration of what is communicated as Speech,� leapfrogging through time and more thought about thought and “Being as self-thinking thought,� to identity, then a penetration “to the essential luminosity of concern.�
I guess no one ever asked, “What did the windmills do to you?� The constant gyrations of Being tend to wear one out, until you finally get the point on page 49: Heidegger wants to throw down the gauntlet of a completely “free, spontaneously pursued involvement in Existence� and tell God (whom he casts as a toothless old dragon), ‘This far and no further shalt thou go. Unhand the maiden of philosophy, she is not bound to thee!�
Join the crowd of crispy suits on Mahomet’s mountain, Sir H.
Begone, thou spectre of old dead doctrine tied to God’s apron strings, thou art loosed! Thou art freed! So “we get the essential vibration of what is communicated as Speech,� leapfrogging through time and more thought about thought and “Being as self-thinking thought,� to identity, then a penetration “to the essential luminosity of concern.�
I guess no one ever asked, “What did the windmills do to you?� The constant gyrations of Being tend to wear one out, until you finally get the point on page 49: Heidegger wants to throw down the gauntlet of a completely “free, spontaneously pursued involvement in Existence� and tell God (whom he casts as a toothless old dragon), ‘This far and no further shalt thou go. Unhand the maiden of philosophy, she is not bound to thee!�
Join the crowd of crispy suits on Mahomet’s mountain, Sir H.
October 8, 2008
"The problem of identity has been a basic philosophical issue since Parmenides. Parmenides stated it in the form: `thought and being are the same,' with a radicality and a simplicity perhaps never again possible for later thinkers. Heidegger has pondered over Parmenides' statement for years, returning to it again and again in his writings. Thus it came as no surprise to this translator when Heidegger stated that he considered Identity and Difference to be the most important thing he has published since Being and Time."
So says Joan Stambaugh, the translator of this excellent lecture course by Heidegger delivered at the University of Frieburg during 1957. In it he discusses the problems of identity, sameness, and relations of beings in Parmenides, Plato, on to the logic of Hegel. The latter part of the lecture is devoted to further metaphysical questions of the meaning of Being initially taken up in Being and Time, and finally concludes with remarks of onto-theology.
This volume includes the German text which is helpful, however there is really only 74 pages of material here and the volume is $16 so it's not a great bang for your buck, but the edition is as lovely as the content.
So says Joan Stambaugh, the translator of this excellent lecture course by Heidegger delivered at the University of Frieburg during 1957. In it he discusses the problems of identity, sameness, and relations of beings in Parmenides, Plato, on to the logic of Hegel. The latter part of the lecture is devoted to further metaphysical questions of the meaning of Being initially taken up in Being and Time, and finally concludes with remarks of onto-theology.
This volume includes the German text which is helpful, however there is really only 74 pages of material here and the volume is $16 so it's not a great bang for your buck, but the edition is as lovely as the content.
January 16, 2021
(إن التكنولوجيا التي يتم إدراكها من أوسع معانيها وانكشافاتها المتعدّدة مأخوذة من الخطّة التي يخطّط لها الإنسان بوصفه مشروعاً، الخطّة التي تجبر الإنسان في نهاية الأمر على تقرير ما إذا سيصبح خادماً لها، أو يبقى سيّداً لها).
قضية الهوية من القضايا الحساسة في الآونة الأخيرة، فمع السعي الغير عقلاني لأتمتة حياة الإنسان الخاصة والعامة، وسعي الحكومات مبتهجة لنظام آلي يحل ويعالج البيروقراطية يخرج السؤال المهم والخطير؛ ماذا ستكون هوية المجتمع بعد جيل أو جيلين؟ هل سيعبد الآلة؟ أم سيكون سيداً لها؟ ومع هذا السعي المحموم لتجريد الروح من الإنسان وجعله مجرد آلة كالآلات، ماذا سيكون إنسان المستقبل؟ هل مجرد عبد يسير على الأنظمة التكنولوجية والتي تقرر هل هو صالح أو طالح؟ هل ستكون التكنولوجيا في مقام الرب؟
موضوع الهوية ليس مجرد موضوع ديني ووطني إنما هو أعمق فهو يطرح أسئلة وجودية وإيمانية خطيرة جداُ ومهمة!
(إن وجودنا البشري يرى ذاته في سياق التحدي الآن، على نحوٍ هزلي، وعلى نحوٍ مستعجل الآن، وعلى نحوٍ لاهث الآن، وعلى نحوٍ ممل الآن، من أجل تكريس ذاته لتخطيط، وحساب كل شيء).
الكتاب عبارة عن صدمة وصرخة للإنسان الذي أصبح يوماً بعد يوم أسير للآلة، للعلم، وفي المقابل يبتعد عن روحه، وجسده، وعقله، والأهم والأعظم عن ربه.
قضية الهوية من القضايا الحساسة في الآونة الأخيرة، فمع السعي الغير عقلاني لأتمتة حياة الإنسان الخاصة والعامة، وسعي الحكومات مبتهجة لنظام آلي يحل ويعالج البيروقراطية يخرج السؤال المهم والخطير؛ ماذا ستكون هوية المجتمع بعد جيل أو جيلين؟ هل سيعبد الآلة؟ أم سيكون سيداً لها؟ ومع هذا السعي المحموم لتجريد الروح من الإنسان وجعله مجرد آلة كالآلات، ماذا سيكون إنسان المستقبل؟ هل مجرد عبد يسير على الأنظمة التكنولوجية والتي تقرر هل هو صالح أو طالح؟ هل ستكون التكنولوجيا في مقام الرب؟
موضوع الهوية ليس مجرد موضوع ديني ووطني إنما هو أعمق فهو يطرح أسئلة وجودية وإيمانية خطيرة جداُ ومهمة!
(إن وجودنا البشري يرى ذاته في سياق التحدي الآن، على نحوٍ هزلي، وعلى نحوٍ مستعجل الآن، وعلى نحوٍ لاهث الآن، وعلى نحوٍ ممل الآن، من أجل تكريس ذاته لتخطيط، وحساب كل شيء).
الكتاب عبارة عن صدمة وصرخة للإنسان الذي أصبح يوماً بعد يوم أسير للآلة، للعلم، وفي المقابل يبتعد عن روحه، وجسده، وعقله، والأهم والأعظم عن ربه.
August 2, 2012
"The onto-theological constitution of metaphysics stems from the prevalence of that difference which keeps Being as the ground, and being as what is groundedand what gives account, apart from and related to eachother, and by this keeping, predurance is achieved...the origin of the difference can no longer be thought of within the scope of metaphysics"P. 71
Heidegger in this book (lecture) traces the root and origin of metaphysics in the tradition of western philosophy by his sharp investigation; the metaphysics that reaches the language and builds our understanding of existence.
The argument in this book not only fascinated me, but also shocked and even somehow scared me. How dramatically your world-view, your self-perception and your understanding of being in the world could be influenced by realising the fact, how deeply all of them are formed by metaphysics! the metaphysics that needs to be questioned and revised!
Heidegger in this book (lecture) traces the root and origin of metaphysics in the tradition of western philosophy by his sharp investigation; the metaphysics that reaches the language and builds our understanding of existence.
The argument in this book not only fascinated me, but also shocked and even somehow scared me. How dramatically your world-view, your self-perception and your understanding of being in the world could be influenced by realising the fact, how deeply all of them are formed by metaphysics! the metaphysics that needs to be questioned and revised!
May 19, 2012
What is the big deal with Heidegger? yes, things and people are different - this is the basis of identity (not sameness) - paves the way for mediocre Derrideans to regurgitate this sort of disingenous theory nonsense (i.e. Irigaray thinks its a brilliant point to write about 'the sex that is not one' and theory storm troopers have their way in Literature departments for the next 40 years - queer theorists pick up on this and claim that 'we are not the same underneath our petty differences, but the differences are vast! respect my differences - it is hip to be monstrous! eccentric!) and the rest is (juvenile, immature) philosophically retrograde history.
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April 28, 2021Algo más complicada que la obra diferente pero con un contenido tan vibrante y rico como aquella, Identidad y diferencia es una pieza clave en el pensamiento heideggeriano de madurez, aunque solo sea porque en ella se acuña un término decisivo como es "tradición onto-teológica" para referirse a toda la metafísica que ha confundido el ser con la totalidad de lo ente. No solo por eso merece la pena, claro está, aunque dada su densidad es un texto al que tendré que volver en el futuro con más calma para poder opinar con mejor juicio.
February 24, 2023
★★★�
Não entendi nada, dito isso: muito foda.
Não entendi nada, dito isso: muito foda.
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October 10, 2023After I bought this book and opened it, a note dated 1963 saying “I do not understand heidigger� slipped out.
April 21, 2021
كتيب للفيلسوف الألماني مارتن هيدغر الذي يعد أحد أهم فلاسفة القرن العشرين، بعنوان Identität und Differenz وقد نقله إلى العربية كريم الجاف بعنوان الهوية والإختلاف.
حوى الكتيب محاضرتين لهيدغر، الأولى بعنوان "مبدأ الهوية"، ألقاها في جامعة فرايبورغ سنة 1957 والثانية بعنوان "التكوين الأنطوثيولوجي للميتافيزيقيا" ألقاها في تودتناوبيرغ ما بين سنتي 1956 و 1957.
يسعى هيديغر في كتابه هذا الى إعادة تعريف الهوية من خلال مقاربته الفلسفية لتحديد طبيعة علاقة الكينونة بالكائن وعلاقتهما بالتفكير، عبر اعادة زيارة مفهوم الفيلسوف اليوناني بارمنيدس (القرن السادس قبل الميلاد) للهوية، التي حددها بصيغة أن "الفكر والكينونة هما الشيء ذاته"، ومبدأ الهوية الفلسفي القائل بأن " أ هو أ"، والبدء بتأويل رمزية الضمير هو ضمن هذا المبدأ للخروج بادراك لطبيعة العلاقة التي تجمع الكينونة بالكائن والفكر بالهوية مستعينا بمفاهيم واصطلاحات ابتكرها لهذا الغرض تحديدا كال "الإطار" ، "حدث التملك"، "التصميم أوالعزم والقدوم" و"المنطقة المضاءة" في محاولة لشرح وتدعيم استنتاجاته.
أما المحاضرة الثانية فقد سعى خلالها إلى اعادة تعريف الكينونة عن طريق الرجوع الى ما قبل الميتافيزيقي ومحاولة تعيين كيفية دخول الميتافيزيقي أو العلة الأولى لأصل الكينونة أو المطلق (الخالق) إلى التسلسل البرهاني الفلسفي في تحديد وتعريف الكينونة وعلاقتها بالكائن الحي المدرك (الكائن الذي يمتلك ذاتا =الإنسان)، والطريقة التي اندمجت بها الأنطولوجيا (علم الوجود) بعلم الأديان (اللاهوت)، الدمج الذي أشار اليه هيدغر اصطلاحا "بالأنطوثيولوجيا"، وقد استعان لابراز وجهة نظره هاهنا بعمل مقارنة نقدية بين رؤيته لماهية التفكير والمقاربة الفكرية لتاريخ الفلسفة ورؤية الفيلسوف الألماني الأبرز جورج هيغل للتفكير كمطلق لا يخضع للتموقع التاريخي والمكاني.
مآخذي على الكتاب تتلخص أولا في تواضع الترجمة التي استعاضت بالافراط في الإلغاز واستخدام الاصطلاحات في صيغها الأكثر تعقيدا عن سلاسة الأسلوب وتقريب بالمعنى بالتركيز على جوهر المضمون على حساب التزمت في الترجمة الحرفية التي قد لا تخدم النص أو الفكرة، وثانيا باختزال هيدغر للتراث الفلسفي في الفلسفة الغربية (رغم أن الارث الفلسفي اليوناني المبجل عن الغرب هو أقرب للشرق فكرا منه الى الغرب والثقافة الغربية) وثالثا في بعد الموضوع عن التحليل الفلسفي الفكري القريب من الواقعي المعاش مقابل إغراقه في الفلسفة التأملية، الأمر الذي قد يروق لطلبة وأساتذة الفلسفة ومن يستهويهم الإغراق في البعد التأملي، ولكنه لم يرق لي بالدرجة المأمولة.
الكتاب ملائم لمن أراد التعمق فلسفيا في ماهية الكينونة، التفكير، الذات، الكائن، الهوية، الأصل الفلسفي للميتافيزيقيا وغيرها من مواضيع التأمل الفلسفية ذات العلاقة، ولكن للأمانة الموضوع لا يقع ضمن دائرة اهتمامي لذا جاءت تجربتي مع الكتاب متواضعة.
مصطلحات وتعاريف قد تفيد من يرد قراءة الكتاب:
- كينونة (being): هي الحياة. إنها الوجود. لنكون تعني لنعيش، أو لنتواجد.
- ميتافيزيقيا (ما وراء الطبيعة): هو فرع من الفلسفة يدرس جوهرالأشياء (وغالبا ما يرمز به للعلة الأولى أو القوى ما فوق الطبيعية - الخالق).
ديالكتيك: الجدل أو المحاورة وتبادل الحجج والجدال بين طرفين دفاعًا عن وجهة نظر معينة، ويكون ذلك تحت لواء المنطق.
ماهية: ماهيةالشيء هي ما به الشيء هو هو، وهي من حيث هي هي موجودة، ولا معدومة، ولا كلي، ولا جزئي، ولا خاص، ولا عام. (صيغة دمج لدلالة "ما هو")
ملاحظة: التعريفات المذكورة أعلاه منقولة من موسوعة الويكيبيديا بتصرف.
حوى الكتيب محاضرتين لهيدغر، الأولى بعنوان "مبدأ الهوية"، ألقاها في جامعة فرايبورغ سنة 1957 والثانية بعنوان "التكوين الأنطوثيولوجي للميتافيزيقيا" ألقاها في تودتناوبيرغ ما بين سنتي 1956 و 1957.
يسعى هيديغر في كتابه هذا الى إعادة تعريف الهوية من خلال مقاربته الفلسفية لتحديد طبيعة علاقة الكينونة بالكائن وعلاقتهما بالتفكير، عبر اعادة زيارة مفهوم الفيلسوف اليوناني بارمنيدس (القرن السادس قبل الميلاد) للهوية، التي حددها بصيغة أن "الفكر والكينونة هما الشيء ذاته"، ومبدأ الهوية الفلسفي القائل بأن " أ هو أ"، والبدء بتأويل رمزية الضمير هو ضمن هذا المبدأ للخروج بادراك لطبيعة العلاقة التي تجمع الكينونة بالكائن والفكر بالهوية مستعينا بمفاهيم واصطلاحات ابتكرها لهذا الغرض تحديدا كال "الإطار" ، "حدث التملك"، "التصميم أوالعزم والقدوم" و"المنطقة المضاءة" في محاولة لشرح وتدعيم استنتاجاته.
أما المحاضرة الثانية فقد سعى خلالها إلى اعادة تعريف الكينونة عن طريق الرجوع الى ما قبل الميتافيزيقي ومحاولة تعيين كيفية دخول الميتافيزيقي أو العلة الأولى لأصل الكينونة أو المطلق (الخالق) إلى التسلسل البرهاني الفلسفي في تحديد وتعريف الكينونة وعلاقتها بالكائن الحي المدرك (الكائن الذي يمتلك ذاتا =الإنسان)، والطريقة التي اندمجت بها الأنطولوجيا (علم الوجود) بعلم الأديان (اللاهوت)، الدمج الذي أشار اليه هيدغر اصطلاحا "بالأنطوثيولوجيا"، وقد استعان لابراز وجهة نظره هاهنا بعمل مقارنة نقدية بين رؤيته لماهية التفكير والمقاربة الفكرية لتاريخ الفلسفة ورؤية الفيلسوف الألماني الأبرز جورج هيغل للتفكير كمطلق لا يخضع للتموقع التاريخي والمكاني.
مآخذي على الكتاب تتلخص أولا في تواضع الترجمة التي استعاضت بالافراط في الإلغاز واستخدام الاصطلاحات في صيغها الأكثر تعقيدا عن سلاسة الأسلوب وتقريب بالمعنى بالتركيز على جوهر المضمون على حساب التزمت في الترجمة الحرفية التي قد لا تخدم النص أو الفكرة، وثانيا باختزال هيدغر للتراث الفلسفي في الفلسفة الغربية (رغم أن الارث الفلسفي اليوناني المبجل عن الغرب هو أقرب للشرق فكرا منه الى الغرب والثقافة الغربية) وثالثا في بعد الموضوع عن التحليل الفلسفي الفكري القريب من الواقعي المعاش مقابل إغراقه في الفلسفة التأملية، الأمر الذي قد يروق لطلبة وأساتذة الفلسفة ومن يستهويهم الإغراق في البعد التأملي، ولكنه لم يرق لي بالدرجة المأمولة.
الكتاب ملائم لمن أراد التعمق فلسفيا في ماهية الكينونة، التفكير، الذات، الكائن، الهوية، الأصل الفلسفي للميتافيزيقيا وغيرها من مواضيع التأمل الفلسفية ذات العلاقة، ولكن للأمانة الموضوع لا يقع ضمن دائرة اهتمامي لذا جاءت تجربتي مع الكتاب متواضعة.
مصطلحات وتعاريف قد تفيد من يرد قراءة الكتاب:
- كينونة (being): هي الحياة. إنها الوجود. لنكون تعني لنعيش، أو لنتواجد.
- ميتافيزيقيا (ما وراء الطبيعة): هو فرع من الفلسفة يدرس جوهرالأشياء (وغالبا ما يرمز به للعلة الأولى أو القوى ما فوق الطبيعية - الخالق).
ديالكتيك: الجدل أو المحاورة وتبادل الحجج والجدال بين طرفين دفاعًا عن وجهة نظر معينة، ويكون ذلك تحت لواء المنطق.
ماهية: ماهيةالشيء هي ما به الشيء هو هو، وهي من حيث هي هي موجودة، ولا معدومة، ولا كلي، ولا جزئي، ولا خاص، ولا عام. (صيغة دمج لدلالة "ما هو")
ملاحظة: التعريفات المذكورة أعلاه منقولة من موسوعة الويكيبيديا بتصرف.
August 4, 2011
Identity and Difference is considered by Heidegger himself as the most important work after Being and Time. This little booklet includes both the English translation and the German original which helps a lot because Heidegger is not very readable in translation.
January 28, 2014
This is an important book for the thought of Martin Heidegger. No easier to understand than his other works, but necessary for understanding his thought concerning Metaphysics, the Being of being, and the God of the philosophers.
April 19, 2023
الهوية والاختلاف � مارتن هيدجر
كتاب قصير يتناول محاضرتين ألقاهما هيدجر وهيغل حول الهوية والاختلاف في قلب الميتافيزيقا، ففي محاضرة هيدجر تحدث الفيلسوف عن رؤيته لمبدأ الهوية (A=A) والمساواة التي يفترضها، لا التطابق، بين الشيء وذاته، وعن الاتحاد الذي يخلقه المرء مع كينونته التي لا تفتأ تناديه للاندماج معها، ضمن إطار موحد يدعوه الانتماء المشترك، والذي تتمثل فيه ماهية هوية المرء، ومن هنا، يعني مبدأ الهوية لديه الالتئام التام بين الكينونة والكائن والتفكير الذي يجعل الكائن منتمياً للوجود الإنساني الفريد، متميزاً عن السائد متملكاً للتقنية أبداً.
أما هيجل فتحدث عن مفهومه للتفكير في الكينونة بعيداً عن صورتها المجردة، وقريباً من الصورة الملموسة لها والمتمثلة في الأفكار التي تم التفكير بها لإعادة تأسيسها والدوران حولها لخلق استنتاجات جديدة، ويبرز هذا في تناوله العديد من القضايا الفلسفية التي تناولها غيره من الفلاسفة من قبل، وتحدث عن علمَي اللاهوت والوجود اللذان ينطلقان من كينونة الإنسان ويدخلانه في الكليات، ورغم ابتعاده عن تجريد الكينونة إلا أنه يرى أنها تدور دائماً حول الأفكار المطلقة في ذاتها ولا تفتأ تدور حولها وتشرحها، ومن هنا فهي تؤسس الكائن وتصنع اختلافه كما يصنع اختلافها بدوره.
يتطلب الكتاب من القارئ فهماً واسعاً لبعض المصطلحات الفلسفية المهمة، واطلاعاً كبيراً على حيثيات فلسفة كل منهما، ربما بلغة غيرهما، ليفهم الفقرات فهماً وافياً، ذاك أن الكتاب، على قصره، مُركز في أفكاره المتتابعة ولا يشرحها بطريقة وافية تسعف القارئ الذي يحاول الفهم قدر استطاعته، ومع ذلك أظنني فهمتُ بعض الأشياء المُهمة في فِكر الفيلسوفين، وغابت عني أشياء كثيرة أرجئها للمستقبل في قراءة ثانية له.
كتاب قصير يتناول محاضرتين ألقاهما هيدجر وهيغل حول الهوية والاختلاف في قلب الميتافيزيقا، ففي محاضرة هيدجر تحدث الفيلسوف عن رؤيته لمبدأ الهوية (A=A) والمساواة التي يفترضها، لا التطابق، بين الشيء وذاته، وعن الاتحاد الذي يخلقه المرء مع كينونته التي لا تفتأ تناديه للاندماج معها، ضمن إطار موحد يدعوه الانتماء المشترك، والذي تتمثل فيه ماهية هوية المرء، ومن هنا، يعني مبدأ الهوية لديه الالتئام التام بين الكينونة والكائن والتفكير الذي يجعل الكائن منتمياً للوجود الإنساني الفريد، متميزاً عن السائد متملكاً للتقنية أبداً.
أما هيجل فتحدث عن مفهومه للتفكير في الكينونة بعيداً عن صورتها المجردة، وقريباً من الصورة الملموسة لها والمتمثلة في الأفكار التي تم التفكير بها لإعادة تأسيسها والدوران حولها لخلق استنتاجات جديدة، ويبرز هذا في تناوله العديد من القضايا الفلسفية التي تناولها غيره من الفلاسفة من قبل، وتحدث عن علمَي اللاهوت والوجود اللذان ينطلقان من كينونة الإنسان ويدخلانه في الكليات، ورغم ابتعاده عن تجريد الكينونة إلا أنه يرى أنها تدور دائماً حول الأفكار المطلقة في ذاتها ولا تفتأ تدور حولها وتشرحها، ومن هنا فهي تؤسس الكائن وتصنع اختلافه كما يصنع اختلافها بدوره.
يتطلب الكتاب من القارئ فهماً واسعاً لبعض المصطلحات الفلسفية المهمة، واطلاعاً كبيراً على حيثيات فلسفة كل منهما، ربما بلغة غيرهما، ليفهم الفقرات فهماً وافياً، ذاك أن الكتاب، على قصره، مُركز في أفكاره المتتابعة ولا يشرحها بطريقة وافية تسعف القارئ الذي يحاول الفهم قدر استطاعته، ومع ذلك أظنني فهمتُ بعض الأشياء المُهمة في فِكر الفيلسوفين، وغابت عني أشياء كثيرة أرجئها للمستقبل في قراءة ثانية له.
November 21, 2017
As is mentioned this piece is almost as good as Being and Time - it is the entirety of two seminars he gave in the 1950s. The translator did a great job trying to make the ideas clear however there is still the usual opaque verbage. I’m not sure if this is the result of people not knowing what he is talking about or just the result of how the Germans spoke. I found if you read it quickly with a mind on B&T it seems to get clearer. It is time though for someone to go out on a limb and convert what he says into plain English: the result will be a book shrunken from 70 pages to about 10 making one of his great ideas succinct and easy for more to grasp.
August 23, 2024
“The figure of the philosopher is, for me, always a masculine figure. This is one of the reasons I undertook the deconstruction of philosophy. All the deconstruction of phallogocentrism is the deconstruction of what one calls philosophy, which since its inception, has always been linked to a paternal figure. So, a philosopher is a Father, not a Mother. So the philosopher that would be my mother would be a post-deconstructive philosopher, that is, myself or my son. � An inheritor. A woman philosopher who would reaffirm the deconstruction. And consequently, would be a woman who thinks. Not a philosopher. I always distinguish thinking from philosophy.�
-Derrida
-Derrida
May 2, 2019
It’s all about the difference, but with Heidegger you begin to see what is all about. Difference is not about the distinction is about the same, how the same itself in its unity talks about the difference. But difference, the essential difference is between Being and Existence, existence is the first and foremost understanding of Being, you say Being you talk about existence, but that it’s not the root of being, Being is not only existence, it’s not so easy to grasp but I’m on the way, maybe si need to read more about this, but the explanation is espectacular.
May 14, 2020
estoy intentando leer más filosofía, y la verdad es que no sabía por dónde empezar más allá de lo que leí para la facultad. de pura casualidad vi un video sobre heidegger en youtube, y me llamó muchísimo la atención todo lo que decía - scribd tenía este libro disponible, era corto, me interesaba el tema, lo leí. me gustó mucho porque heidegger se explica muy bien; explica una y otra vez ciertos conceptos, recapitula, etcétera. no sé si es porque son la transcripción de una conferencia, o si ese ya es de por sí su estilo, pero me dieron ganas de leer más de él.
July 17, 2021
Não sei se por uma tradução mal feita, uma linguagem mais difícil ou devido ao filósofo não saber expressar ou explicar suas ideias tão bem (algo não muito raro no ramo da filosofia), o fato é que este conjunto de ensaios é confuso do início ao fim, embolando-se sempre na hora de argumentar e de explicar conceitos. Apesar disso, alguns conceitos são criados com maestria e dignos de uma grande mente e de um grande filósofo.
Fui com expectativas muito altas, mas me decepcionei.
Fui com expectativas muito altas, mas me decepcionei.
April 23, 2024
“Wir stellen das Sein in einer Weise vor, in der Es, das Sein, sich niemals gibt. Did Art, wie die Sache des Denkens, das Sein, sich verhält, bleibt ein einzigartiger Sachverhalt. Unsere geläufige Denkart kann ihn zunächst immer nur unzureichend verdeutlichen. Dies sei durch ein Beispiel versucht, wobei im voraus zu beachten ist, daß es für das Wesen des Seins nirgends im Seienden ein Beispiel gibt, vermutlich deshalb, weil das Wesen des Seins das Spiel selber ist.� (72)
September 12, 2022
Considering arguments I’ve had about how I read Hegel, I should preface this with what I’ve said about most philosophy works I’ve read- if what I get out of it is not what it is, then what is it saying? But regardless, the nitpicking between Being and Existence is definitely code for something political and interesting because of that.
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April 6, 2023“Qualunque cosa tentiamo di pensare, e comunque la pensiamo, noi pensiamo nell’alveo della tradizione. È essa che domina quando, dal meditare, ci libera in quel memorare che non è più un pianificare.
Soltanto quando, pensando, ci rivolgiamo al già pensato siamo impiegati per ciò che è ancora da pensare.�
Soltanto quando, pensando, ci rivolgiamo al già pensato siamo impiegati per ciò che è ancora da pensare.�
December 27, 2021
Temos duas palestras de Heidegger em um opúsculo.
Na primeira aborda-se a questão da identidade, do significado de A=A. Um tanto profundo, apesar do tema singelo.
Na segunda, discorre-se da interligação entre Deus e a filosofia, adentrando nas inter relações entre metafísica, ontologia e teologia.
Na primeira aborda-se a questão da identidade, do significado de A=A. Um tanto profundo, apesar do tema singelo.
Na segunda, discorre-se da interligação entre Deus e a filosofia, adentrando nas inter relações entre metafísica, ontologia e teologia.
November 5, 2023
It's hard to rate something like this on a first pass, but these seem like accessible and compelling essays which outline some of Heidegger's views on metaphysics, the history of philosophy, and Hegel in particular.
Very cool, will revisit again, maybe even later this week.
Very cool, will revisit again, maybe even later this week.
October 8, 2024
Das Geschick des Sein zeigt sich als Überkommnis-Ankunft, als Grunden-Begrunden in der Onto-Theo-Logie；Sein ist Grunden und Ratio, als Allgemeinen und Höchsten. Heideggers Schritt zurück ist nichts anderes als einen Sprung—der "Andere", der Ideen durch den Wandel der Geschichte erforscht.
September 28, 2019
A=A. Well of course it’s the same....or......is it?!?
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