Martin Heidegger Quotes
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Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral; for this conception of it, to which today we particularly like to do homage, makes us utterly blind to the essence of technology.
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Being is only Being for Dasein
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In contrast to 'Blessed are they who do not see and still believe,' he speaks of 'seeing and still not believing.'
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The human body is essentially something other than an animal organism.
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But every historical statement and legitimization itself moves within a certain relation to history.
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In many places, above all in the Anglo-Saxon countries, logistics is today considered the only possible form of strict philosophy, because its result and procedures yield an assured profit for the construction of the technological universe. In America and elsewhere, logistics as the only proper philosophy of the future is thus beginning today to seize power over the intellectual world.
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Man acts as though he were the shaper and master of language, while in fact language remains the master of man.
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Philosophy will not be able to effect an immediate transformation of the present condition of the world. This is not only true of philosophy, but of all merely human thought and endeavor.
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As the ego cogito, subjectivity is the consciousness that represents something, relates this representation back to itself, and so gathers with itself.
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Das Bedenklichste in unserer bedenklichen Zeit ist, dass wir noch nicht denken.
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True time is four-dimensional.
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Every man is born as many men and dies as a single one.
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Everyone is the other, and no one is himself. The they, which supplies the answer to the who of everyday Da-sein, is the nobody to whom every Da-sein has always already surrendered itself, in its being-among-one-another.
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Temporality temporalizes as a future which makes present in the process of having been.
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To think Being itself explicitly requires disregarding Being to the extent that it is only grounded and interpreted in terms of beings and for beings as their ground, as in all metaphysics.
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The grandeur of man is measured according to what he seeks and according to the urgency by which he remains a seeker.
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Freedom is only to be found where there is burden to be shouldered. In creative achievements this burden always represents an imperative and a need that weighs heavily upon man’s mood, so that he comes to be in a mood of melancholy. All creative action resides in a mood of melancholy, whether we are clearly aware of the fact or not, whether we speak at length about it or not. All creative action resides in a mood of melancholy, but this is not to say that everyone in a melancholy mood is creative.
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Celebration... is self restraint, is attentiveness, is questioning, is meditating, is awaiting, is the step over into the more wakeful glimpse of the wonder - the wonder that a world is worlding around us at all, that there are beings rather than nothing, that things are and we ourselves are in their midst, that we ourselves are and yet barely know who we are, and barely know that we do not know all this.
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Nevertheless, the ultimate business of philosophy is to preserve the force of the most elemental words in which Dasein expresses itself, and to keep the common understanding from levelling them off to that unintelligibility which functions in turn as a source of pseudo-problems.
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Only a god can save us.
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He who thinks great thoughts often makes great errors.
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Why are there beings at all instead of nothing? That is the question. Presumably it is not arbitrary question, "Why are there beings at all instead of nothing"- this is obviously the first of all questions. Of course it is not the first question in the chronological sense. And yet, we are each touched once, maybe even every now and then, by the concealed power of this question, without properly grasping what is happening to us. In great despair, for example, when all weight tends to dwindle away from things and the sense of things grows dark, the question looms.
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Body', 'soul', and 'spirit' may designate phenomenal domains which can be detached as themes for definite investigations; within certain limits their ontological indefiniteness may not be important. When, however, we come to the question of man's Being, this is not something we can simply compute by adding together those kinds of Being which body, soul, and spirit respectively possess--kinds of being whose nature has not as yet been determined. And even if we should attempt such an ontological procedure, some idea of the Being of the whole must be presupposed.
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Time-space as commonly understood, in the sense of the distance measured between two time-points, is the result of time calculation.