Martin Heidegger Quotes
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Thinking begins only when we have come to know that reason, glorified for centuries, is the stiff-necked adversary of thought.
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The human body is essentially something other than an animal organism.
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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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We think of beauty as being most worthy of reverence. But what is most worthy of reverence lights up only where the magnificent strength to revere is alive. To revere is not a thing for the petty and lowly, the incapacitated and underdeveloped. It is a matter of tremendous passion; only what flows from such passion is in the grand style.
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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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Spiritual superiority consists in deep dedication ... in the form of the most rigorous training, as commitment, resistance, solitude, and love.
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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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Das Bedenklichste in unserer bedenklichen Zeit ist, dass wir noch nicht denken.
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Every man is born as many men and dies as a single one.
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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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True time is four-dimensional.
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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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Time-space as commonly understood, in the sense of the distance measured between two time-points, is the result of time calculation.
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Warum ist überhaupt Seiendes und nicht vielmehr Nichts? Das ist die Frage.
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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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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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The relation of feeling toward art and its bringing-forth can be one of production or one of reception and enjoyment.
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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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Only a god can save us.
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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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Since time itself is not movement, it must somehow have to do with movement.Time is initially encountered in those entities which are changeable, change is in time. How is time exhibited in this way of encountering it, namely, as that within which things change? Does it here give itself as itself in what it is? Can an axplacation of time starts here guarantee that time will thereby provide as it were the fundamental phenomena that determine it in its own being?
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Thus "phenomenology" means αποφαινεσθαι τα φαινομενα -- to let that which shows itself be seen from itself in the very way in which it shows itself from itself.
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The desire to philosophize from the standpoint of standpointlessness, as a purportedly genuine and superior objectivity, is either childish, or, as is usually the case, disingenuous.
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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.