Download Ebook Ponderings II–VI: Black Notebooks 1931–1938 (Studies in Continental Thought)

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Ponderings II–VI: Black Notebooks 1931–1938 (Studies in Continental Thought)

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Review

It is informative, but also interesting and at times inspiring, to be privy to early stages of these definitive strands in Heidegger’s later thinking, cryptic symbols and all. (Phenomenological Reviews)Rojcewicz's translation. . . is flawless and extremely readable. . . . Highly recommended. (Choice)For those who want to understand where Heidegger was 'coming from,' and how, as he saw it, his abstract ideas related to his own times, the Notebooks are indispensable reading. (Notre Dame Philosophical Reviews)

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About the Author

Richard Rojcewicz is the translator of several works by Heidegger, including The Beginning of Western Philosophy: Interpretation of Anaximander and Parmenides (IUP, 2015), The Event (IUP, 2012), and (with Daniela Vallega-Neu) Contributions to Philosophy: Of the Event (IUP, 2012). Rojcewicz is author of The Gods and Technology: A Reading of Heidegger.

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Product details

Series: Studies in Continental Thought

Hardcover: 400 pages

Publisher: Indiana University Press - Indiana University Press (May 2, 2016)

Language: English

ISBN-10: 0253020670

ISBN-13: 978-0253020673

Product Dimensions:

5 x 1 x 8 inches

Shipping Weight: 1.4 pounds (View shipping rates and policies)

Average Customer Review:

3.3 out of 5 stars

8 customer reviews

Amazon Best Sellers Rank:

#715,266 in Books (See Top 100 in Books)

It’s hard to classify what kind of works the Ponderings (and others of Heidegger’s “Black Notebooks”) are. They are not just random notes — they are much more finished than that. As the editor (Peter Trawny) says in his Afterword, Heidegger did intend that they be published as the final pieces of his complete works. The individual entries are numbered, and there is running thematic unity. They seem more than anything an outlet for a style of writing and thinking that Heidegger was attempting, in keeping with his rejection of the current state of philosophical writing and the demands of “questioning being.”As an experiment in writing, I would definitely not recommend these notebooks as any kind of revealing meta-description of Heidegger’s otherwise obscure thoughts and writings. There’s no escaping the peculiar vocabulary and syntax (in any language) of Heidegger’s writing and thinking. These notebooks don’t explain anything in more common terms — as you’ll see below in my own tortured attempts to describe what he is thinking about here.This is the first volume, Ponderings II-VI (Ponderings I, the first of the notebooks hasn’t been located). They are dated 1931-1938. That places them after the publication and reception of Being and Time, and during the formation period for his later writings on art, poetry, and technology.One reason to read this volume in particular is that it covers the period of Heidegger’s involvement with Nazism, including his rectorship at Freiburg beginning in the Spring of 1933 (this is the time of Ponderings III, the second section of the book).Ponderings II introduces the theme that runs throughout all of these notebooks, the failure of philosophy (and contemporary culture) to ask “the question of being.” It’s difficult to characterize what Heidegger means by “the question of being” outside his own difficult vocabulary, but my own best understanding is that Heidegger is asking how it is that we have a world at all — what event or activity is it and how do we recapture it?Of course he isn’t asking about the scientific explanation of the origin of the world — science comes much too late in the game, with its methods and criteria for what counts as real or explanatory. Those methods and criteria are themselves dependent on that initial, primordial event of a world coming to be at all.Traditional philosophy, e.g., Kant’s question of what makes intelligible experience of the world possible, or even the questions that Heidegger himself asks in Being and Time about the structure of the everyday world, also come too late — they fail to reach back to the very basic question about where anything at all originates — how is it that there is any kind of world at all, and who are we/what is our role in that original happening of a world?Any question about the world — any question that takes place within the world, that doesn’t suspend all assumptions and “facts” — comes too late to understand what the activity of “worlding” itself is. Thus all traditional philosophy and all science come too late. Any terms in which you’d want to ask and answer the question — “experience”, “consciousness”, “object” or “objectivity” — are embedded within the framework of the world as already structured and present. They presume an answer without ever having discovered the question itself.Unlike Being and Time, Heidegger’s rhetoric here, and throughout this set of notebooks, is Nietzsche-like. He is making an historical call to philosophical action on the part of the community and the culture, certainly not just to philosophers per se. The problem is not, as you might think in Being and Time, a scholarly academic problem. He frames it here as an historical, cultural crisis.By losing our connection to this “worlding” or to “the question of being”, we have lost our ability to take our part in that activity. It’s not just that we don’t have the right account — that would just be a scholar’s problem. Instead, the problem is that we don’t know how to participate in that creative act that gives birth to a meaningful world. And that includes that we have lost our ability to participate in the making meaningful activity of our own world that we live in — it resides with us as a given, objective reality, “facts” without origin or grounding of meaning. It threatens a fall into meaninglessness.Ponderings III takes a distinct turn, presumably in keeping with Heidegger turning his attention to his rectorship at Freiburg, and to his role in National Socialism. I think the most distinctive theme running through his notes of that year of his rectorship is the possibility he sees for a rebirth of the German university, as generating with the youth to come a community of people who can ask the question he believes we have forgotten.One thing he does not see that reborn university as doing is serving the state. Rather this German university of the future will generate everything — the world — in which the state operates. Consistently, he also scoffs at the very idea of a National Socialist Philosophy — the proper role of philosophy is prior to any political thinking (he coins the term “metapolitics” here to help get across his point).He likewise rejects any kind of nationalism based on race or biology. Race and biology do not make the German people special — what would make a people special would be its readiness for the rebirth of the primordial thinking he believes to be the task of the moment.There is a necessary tension between Heidegger’s embrace of Nazism and his insistence that everything that does not reach back to “originary thinking” (“the question of being”) is part of the crisis German and world culture face.But the embrace is real, and we know of Heidegger’s active and energetic participation in the National Socialist Party. His embrace of Nazism seems rather based in his seeing in the German people and in the revolutionary energy of the Party, an opportunity for the rebirth of thinking that he believes necessary. His nationalistic fervor is based in Germany’s , and Nazism’s, historical position.We also see toward the end of Ponderings III Heidegger’s bitter disillusionment with that opportunity for the role of the German university. I think it would be an exaggeration to interpret his disillusionment as one with Nazism per se — really, it seems a disillusionment with the readiness of the German culture and institutional world for the renaissance he thought possible. The antibodies moved in on him, at least in his own experience of the failure. All interests are served by the status quo, and none are served by the kind of radical questioning he proposes. His radical plans for the university never take off.The failure might have been expected, in terms of his own thinking. Heidegger, like Nietzsche, speaks of himself as a “transitional thinker” — clearing the way for the radical questioning of being. He places himself at an historical inflection — when the “task” is given to us. As he says in Ponderings IV, “At issue is a leap into specifically historical Da-sein. This leap can be carried out only as the liberation of what is given as endowment into what is given as task.”The “endowment” he is speaking of is a lack of any sense that we have lost our connection to the original (“originary”) event of being, or of a world coming to be. We live in a settled world, with the only mysteries being the things we haven’t yet figured out but will get to as knowledge progresses on the path laid out for it. We have no sense of the mystery of the world, or even of our own loss of this primordial mystery of how a world happens.The “task” is then the recovery of this sense of loss and a rebirth of thinking. Heidegger’s characterization of the task as the “free mastery of the plight of a lack of a sense of plight” may or may not be especially helpful to you — with Heidegger, it is always a matter of trying to claw your way to a sense of what you think he is getting at.To get more feel for the “task” Heidegger is pointing to, it may be helpful to read some of Heidegger’s thoughts on the pre-Socratic philosophers, especially Anaximander, Parmenides, and Heraclitus. The “questioning of being” is alive in such thinkers. In his lectures on Parmenides (published as Parmenides), lectures on Anaximander and Parmenides (published as The Beginning of Western Philosophy) and in the Heraclitus Seminar, Heidegger tries to enter in a participatory way the thinking of those philosophers.Difficulties aside, I do think that reading these notebooks is helpful to trying to build an understanding of Heidegger’s thinking as he left the period of Being and Time and turned toward the later writings. In those writings emerge the roles of art and poetry as contributors to the kind of thinking he believes necessary. Those roles and themes become more and more explicit, as he leaves the vocabularies of traditional philosophy behind, along with the role of the professional philosopher, throughout the five notebooks here. Other essays written during the period (e.g., The Origin of the Work of Art in 1935-36 and What are Poets For? in 1936) focus on some of the same emerging themes.You also see themes that get detailed focus in much later writings (e.g., The Question Concerning Technology in 1954).Maybe it’s beyond saying by now, but this is not for casual reading. I think it best serves the purposes of someone taking on a very serious task of reconstructing the development of Heidegger’s thought during the 1930s, within the context of studying other writings and lectures.Despite some of the talk of how these notes reveal more about his participation in Nazism, I’m not all that sure they are especially useful for that. I don’t have the detailed knowledge of politics during the period to make a strong judgment — we’ll see what those who study Heidegger’s political life have to say.

Splendid. What a brilliant mind. For me being existentialist it’s excellent because it moves in concentric circles about that line of reasoning most of the time. An ontology needs a soil to spring from, and this is a mastermind reasoning with itself. Astounding.

These working notes are a fascinating supplement for Heidegger scholarship, providing enlightenment about the development of his thought. But they ARE supplementary to Heidegger’s development of monographic work, and should be read accordingly. The notebooks vastly deserve being read for their developmental merit. As an old scholar of Heidegger's work, I gladly recommend purchasing these compilations of notes.The notebooks do NOT—as the back cover MIS-indicates—”cast a dark shadow over Heidegger’s legacy.” That blub quotes a gossip column by Peter Gordon in the usually-authoritative NY Review of Books. Gordon doesn’t understand Heidegger (amply demonstrated by his breezy discussion) and gives little attention to the notebooks themselves. But exploiting aromas of scandal sells books.Framing Heidegger is just doing business. The notebooks are “much-anticipated” (publisher description) because the Editor of the German version, Peter Trawny, made his name claiming that the notebooks are scandalous (and Gordon relies on Trawny). In other words, the German Editor created the anticipation that the English publisher now cites, using a blurb on the back of the book by a writer relying on Trawny. But Heidegger’s Private Secretary, who employed Trawny, argues that the Editor went his own way, in his own self-serving interest, with arguments that have no philosophical merit:[...]Gordon’s reliance on gossip (which Indiana University Press evidently endorses) suggests a patheticness of academic historiography that is a common feature of Heidegger’s notebooks. No wonder that historians want to find dark shadows: Heidegger’s animus toward academic ideology targets the vacuousness of historiography during his times—and presently, too? The conceptual pretenses of intellectual historiography are in contest with their own shadows, now as then.Keep in mind that “national socialism” is a generic notion during Heidegger’s times which preceded the assimilation of that rubric by the German Workers’ Party in the 1920s. Heidegger has no sympathy for “Nazi” ideology and no interest in aligning university reform with Berlin. Exactly the opposite: He briefly wanted coordinated university-based reform efforts to determine Berlin policy. That seemed feasible in early 1933. It became clearly unfeasible to Heidegger by August of 1933 (letter to Carl Schmitt; the phrase "inner truth and greatness of the national socialist movement" is from Rudolf Bultmann, in a letter to Heidegger, 1932). But Heidegger's desire for university reform is evident in the 1920s (e.g., Heidegger's 1927 letter to Karl Löwith—as well as the political character of Aristotle's rhetoric, so vital to Heidegger: [...] I have permission to post that manuscript.)Because Peter Gordon’s gossip column—on which Indiana University Press marketing draws—is typical of historians’ outsider views of Heidegger (outside of professional philosophy), I need to say that Gordon shows the same error as Peter Trawny: mistaking Heidegger’s characterization of German ideology for a confession of belief, as if the notebooks are diaries, rather than workbooks. Gordon (like Trawny) doesn’t suspect that he’s in contention with German ideology, not Heidegger (who is sketching aspects of the “rationality” of German ideology). Gordon is battling a windmill, while Heidegger was disclosing conceptual roots of ideology.Gordon’s broadstroke grabbing at straws about what Heidegger is doing shows as the Quixotic character that he stories as “Heidegger,” by way of gossip about Heidegger and sophomoric misreading of Being and Time. But his antipathy (his intellectual style of reading) is undermined by his own caveats, the upshot of which is that he has no good reason for his dimissiveness. Just-so stories aren’t examples of scholarly reading. Trivialization of Heidegger through a distorting hermeneutic of gossip shows Gordon’s sense of intellectual historiography tending to be vacuous.But BUY the notebooks!Gary E. DavisBerkeley[...]

Very interesting digressions by an important philosopher and writer. Heidegger is also an amazing stylist, his writing as good as famous German novelists and essayists if not better than most of these. Much of this volume is concerned with the mindless march of technology in the modern age, of 'lived experience' and 'success' that has taken over thoughtful being and culture. Very prescient stuff. If you like careful, intelligent and insightful writing, forget what you have heard about Heidegger, the entries in this journal stand on their own as great literature.

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Ponderings II–VI: Black Notebooks 1931–1938 (Studies in Continental Thought) PDF

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