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Martin Heidegger

The Metaphysical Foundations of Logic (Studies in Phenomenology and Existential Philosophy) Paperback – Illustrated, July 22, 1984

by Martin Heidegger (Author), Michael Heim (Translator)

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Offering a full-scale study of the theory of reality hidden beneath modern logic, The Metaphysical Foundations of Logic, a lecture course given in 1928, illuminates the transitional phase in Heidegger's thought from the existential analysis of Being and Time to the overcoming of metaphysics in his later philosophy. In a searching exposition of the metaphysical problems underpinning Leibniz's theory of logical judgment, Heidegger establishes that a given theory of logic is rooted in a certain conception of Being. He explores the significance of Western logic as a system-building technical tool and as a cultural phenomenon that is centuries old.

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Editorial Reviews

Review

" . . . the most detailed statement of Heidegger's reflections on logic available in English." ―Graduate Faculty Philosophy Journal "Heim's excellent translation is eminently readable." ―Canadian Philosophical Review "All in all, an extraordinary book." ―David Farrell Krell

From the Back Cover

In a searching exposition of the metaphysical problems underpinning Leibniz's theory of logical judgment, Heidegger establishes that a given theory of logic is rooted in a certain conception of Being. He explores the significance of Western logic as a system-building technical tool and as a cultural phenomenon that is centuries old.

Publisher : Indiana University Press; Illustrated edition (July 22, 1984)
Language : English
Paperback : 256 pages
ISBN-10 : 0253207649
ISBN-13 : 978-0253207647
Item Weight : 15 ounces
Dimensions : 9.15 x 6.09 x 0.74 inches

Best Sellers Rank: #1,039,899 in Books (See Top 100 in Books)
- #1,155 in Philosophy of Logic & Language
- #2,607 in Modern Philosophy (Books)

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reynaldo padilla

The Metaphysical Foundations of Logic

Reviewed in the United States on February 18, 2013

Verified Purchase

An outstanding work of the Hedeggerian philosophy towards the traditional Logical thought.
An outstanding work of the Hedeggerian philosophy towards the traditional Logical thought.

One person found this helpful

Helpful

Hajime Jozuka

The great philosophy.

Reviewed in the United States on September 7, 2008

Verified Purchase

The book entitled "Psychoneuroimmunopathology and Daseinsanalysis" is to be published and to be available in Amazon.com. The studies in the book was referred his philosophy. I felt he is the greatest philosophist.
The book, mention above, actually stands based on Heidegger' Philosophy, especially fundamental ideation as below.
When we finished to read and learn in this book, whole medical people felt that it is the revolution in whole Medicine.
Of course, this book is never only described superficial medical idea but also described and explained, and showed the fundamental existence of medicine. Any people might never reed such as the unbelievable contents.
Any way, the book will has to be read and learned by whole medical people to know what medicine is.
This book is exactly estimated highest teaching book.
Unfortunately, nearly whole medical people may never learn the medical philosophy, although this writer explanes and make to exist the Philosophy of Heidegger, Binswanger, Kimura and Boss and etc.
In such situations the writer shows nearest clinical problems.
We gave him a estimation that his ideation and fundamental Philosophy in Medicine will have to be introduce in the world.
Additionally, we know that he will accept any question!
Thus, Psychoneuroimmunopathology seems to exist in same to Heidegger's mind world.

Helpful

Amazon Customer

Mysterious

Reviewed in the United States on October 27, 2013

Verified Purchase

Once Dorothy Parker was asked to describe a cottage she owned, in two words.

"Want it?" she said.

I could say the same about my copy of Heidegger (smile).

2 people found this helpful

Helpful

A 1928 COURSE OF LECTURES

Reviewed in the United States on February 8, 2015

Martin Heidegger (1889-1976) was an influential and controversial German philosopher, primarily concerned with Being, and phenomenology---who was widely (perhaps incorrectly) also perceived as an Existentialist. His relationship with the Nazi party in Germany has been the subject of widespread controversy and debate [e.g., Heidegger and Nazism , Heidegger and the Nazis , Heidegger's Crisis: Philosophy and Politics in Nazi Germany , Heidegger and the Question of National Socialism , etc.] He wrote many other books, such as Being and Time , Introduction to Metaphysics , Basic Writings , Nietzsche, Vol. 1: The Will to Power as Art, Vol. 2: The Eternal Recurrence of the Same , Nietzsche: Vol. 3: The Will to Power as Knowledge and as Metaphysics; Vol. 4: Nihilism , The Question Concerning Technology , etc.

He states in the first section, “There is need for another logic, but not for the sake of providing more entertaining and appealing classroom material. We need another logic solely because what is called logic is not a logic at all and had nothing in common anymore with philosophy.” (Pg. 5)

He states, “We do not philosophize in order to become philosophers, no more than to fashion for ourselves and others a salutary world-view that could be procured like a coat and hat… Only he can philosophize who is already resolved to grant free dignity to Dasein in its radical and universal-essential possibilities, which alone makes it suitable for withstanding the remaining uncertainty and gaping discord, while at the same time remaining untouched by all the idle talk of the day. There is, in fact, a philosophical world-view, but it is not a result of philosophy and not affixed to it as a practical recipe for life. It resides rather in the philosophizing itself.” (Pg. 17-18)

He summarizes, “In the introduction we showed how the main phenomena of what is discussed in logic refer back to metaphysics. Truth refers to transcendence, ground to freedom, concept to schema, the copula to being. Because this connection is essential, it had to reassert itself repeatedly in previous philosophy, though there was a trend, which arises today more than ever, to isolate logic and base logic upon itself alone.” (Pg. 56-57)

He acknowledges, “There is of course an argument frequently enlisted by those who believe the primacy of logic over metaphysics can be conclusively proved. This argument has the additional advantage of being capable of deciding the problem of their relationship on the basis of quite general notions of logic and metaphysics… While our thesis is that, a) logic is grounded in metaphysics, and b) logic is nothing other than the metaphysics of truth; the other argument is based on, 1) the assumption that logic is free-floating, something ultimate, ‘thinking’ as it were, and 2) the general argument that logic has primacy over all the sciences, an argument rooted in the first assumption.” (Pg. 103)

He says, “The understanding-of-being forms the basic problem of metaphysics as such. What does ‘being’ mean? This is quite simply the fundamental question of philosophy. We are not able here to present the formulation of the problem and its ‘retrieval’ in Being and Time. We wish instead to make an external presentation of its guiding principles and thereby pin down the ‘problem of transcendence.’” (Pg. 136)

He argues, “It is not intrinsic to the essence of Dasein as such that it factually exist; it is, however, precisely its essence that in each case this being can also not be extant. The cosmos can be without humans inhabiting the earth, and the cosmos was long before humans ever existed. But then how can we maintain that being-in-the-world belong to the essence of Dasein?... then being-in-the-world must mean something else. And what it does mean is asserted when we emphasize: being-in-the-world is the basic constitution of Dasein. For the crucial aspect lies in the negative: If I say of Dasein that its basic constitution is being-in-the-world, I am then first of all asserting something that belongs to its essence, and I therefore disregard whether the being of such a nature exists or not.” (Pg. 169)

Later, he summarizes, “The world does not mean beings, neither individual objects nor the totality of objects standing opposite a subject. Whenever one wishes to express transcendence as a subject-object relation, especially as in the movement of philosophical realism, the claim is frequently made that the subject always presupposes the ‘world’ and, by this, one means objects that are. We maintain that this claim is far from even seeing the real phenomenon of transcendence and ever further from saying anything about it.” (Pg. 193)

He concludes, “We want to set forth, in a positive way, the main features of the metaphysical essence of time in five points… 1. The essence of time has an ecstatic character. 2. Together with this ecstatic structure there is a horizonal character which belongs to time. 3. Time neither passes nor remains but it temporalizes itself. Temporalization is the primal phenomenon of ‘motion.’ 4. Time is not relative to sensibility but is more primordial than sensibility and than mind and reason as well… 5. Methodologically we should note that, only because it constitutes the metaphysical continuity of Dasein, time is not intelligible if Dasein is construed in some sort of theoretical scheme, whether it be as a psychical whole, as cognitive-volitional subject, as self-awareness, or as the unity of body, soul, and mind.” (Pg. 198)

He adds, “In its metaphysical essence, Dasein is the inquirer into the why. The human being is not primarily the nay-sayer… but just as little is the human being a yes-sayer. The human is rather the why-questioner. But only because man is in this way, can he and must he, in each case, say, not only yes or no, but essentially yes or no.” (Pg. 216)

These lectures provide a little-known side of Heidegger’s thought, and will be of interest to anyone seriously studying his philosophy.

One person found this helpful

Helpful

A 1928 COURSE OF LECTURES

Reviewed in the United States on February 8, 2015

Martin Heidegger (1889-1976) was an influential and controversial German philosopher, primarily concerned with Being, and phenomenology---who was widely (perhaps incorrectly) also perceived as an Existentialist. His relationship with the Nazi party in Germany has been the subject of widespread controversy and debate [e.g., Heidegger and Nazism , Heidegger and the Nazis , Heidegger's Crisis: Philosophy and Politics in Nazi Germany , Heidegger and the Question of National Socialism , etc.] He wrote many other books, such as Being and Time , Introduction to Metaphysics , Basic Writings , Nietzsche, Vol. 1: The Will to Power as Art, Vol. 2: The Eternal Recurrence of the Same , Nietzsche: Vol. 3: The Will to Power as Knowledge and as Metaphysics; Vol. 4: Nihilism , The Question Concerning Technology , etc.

He states in the first section, “There is need for another logic, but not for the sake of providing more entertaining and appealing classroom material. We need another logic solely because what is called logic is not a logic at all and had nothing in common anymore with philosophy.” (Pg. 5)

He states, “We do not philosophize in order to become philosophers, no more than to fashion for ourselves and others a salutary world-view that could be procured like a coat and hat… Only he can philosophize who is already resolved to grant free dignity to Dasein in its radical and universal-essential possibilities, which alone makes it suitable for withstanding the remaining uncertainty and gaping discord, while at the same time remaining untouched by all the idle talk of the day. There is, in fact, a philosophical world-view, but it is not a result of philosophy and not affixed to it as a practical recipe for life. It resides rather in the philosophizing itself.” (Pg. 17-18)

He summarizes, “In the introduction we showed how the main phenomena of what is discussed in logic refer back to metaphysics. Truth refers to transcendence, ground to freedom, concept to schema, the copula to being. Because this connection is essential, it had to reassert itself repeatedly in previous philosophy, though there was a trend, which arises today more than ever, to isolate logic and base logic upon itself alone.” (Pg. 56-57)

He acknowledges, “There is of course an argument frequently enlisted by those who believe the primacy of logic over metaphysics can be conclusively proved. This argument has the additional advantage of being capable of deciding the problem of their relationship on the basis of quite general notions of logic and metaphysics… While our thesis is that, a) logic is grounded in metaphysics, and b) logic is nothing other than the metaphysics of truth; the other argument is based on, 1) the assumption that logic is free-floating, something ultimate, ‘thinking’ as it were, and 2) the general argument that logic has primacy over all the sciences, an argument rooted in the first assumption.” (Pg. 103)

He says, “The understanding-of-being forms the basic problem of metaphysics as such. What does ‘being’ mean? This is quite simply the fundamental question of philosophy. We are not able here to present the formulation of the problem and its ‘retrieval’ in Being and Time. We wish instead to make an external presentation of its guiding principles and thereby pin down the ‘problem of transcendence.’” (Pg. 136)

He argues, “It is not intrinsic to the essence of Dasein as such that it factually exist; it is, however, precisely its essence that in each case this being can also not be extant. The cosmos can be without humans inhabiting the earth, and the cosmos was long before humans ever existed. But then how can we maintain that being-in-the-world belong to the essence of Dasein?... then being-in-the-world must mean something else. And what it does mean is asserted when we emphasize: being-in-the-world is the basic constitution of Dasein. For the crucial aspect lies in the negative: If I say of Dasein that its basic constitution is being-in-the-world, I am then first of all asserting something that belongs to its essence, and I therefore disregard whether the being of such a nature exists or not.” (Pg. 169)

Later, he summarizes, “The world does not mean beings, neither individual objects nor the totality of objects standing opposite a subject. Whenever one wishes to express transcendence as a subject-object relation, especially as in the movement of philosophical realism, the claim is frequently made that the subject always presupposes the ‘world’ and, by this, one means objects that are. We maintain that this claim is far from even seeing the real phenomenon of transcendence and ever further from saying anything about it.” (Pg. 193)

He concludes, “We want to set forth, in a positive way, the main features of the metaphysical essence of time in five points… 1. The essence of time has an ecstatic character. 2. Together with this ecstatic structure there is a horizontal character which belongs to time. 3. Time neither passes nor remains but it temporalizes itself. Temporalization is the primal phenomenon of ‘motion.’ 4. Time is not relative to sensibility but is more primordial than sensibility and than mind and reason as well… 5. Methodologically we should note that, only because it constitutes the metaphysical continuity of Dasein, time is not intelligible if Dasein is construed in some sort of theoretical scheme, whether it be as a psychical whole, as cognitive-volitional subject, as self-awareness, or as the unity of body, soul, and mind.” (Pg. 198)

He adds, “In its metaphysical essence, Dasein is the inquirer into the why. The human being is not primarily the nay-sayer… but just as little is the human being a yes-sayer. The human is rather the why-questioner. But only because man is in this way, can he and must he, in each case, say, not only yes or no, but essentially yes or no.” (Pg. 216)

These lectures provide a little-known side of Heidegger’s thought, and will be of interest to anyone seriously studying his philosophy.

Helpful