Heidegger's Topology: Being, Place, World

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MIT Press, Aug 29, 2008 - Philosophy - 424 pages
This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology, Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point: our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together.

Malpas follows the development of Heidegger's topology through three stages: the early period of the 1910s and 1920s, through Being and Time, centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years.

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Contents

Heidegger Place and Topology
1
2 Beginning in Place
39
Meaning and Temporality
65
Truth and World
147
Place and Event
211
Returning to Place
305
Notes
317
Select Bibliography
389
Index
405
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Page 197 - It is the temple-work that first fits together and at the same time gathers around itself the unity of those paths and relations in which birth and death, disaster and blessing, victory and disgrace, endurance and decline acquire the shape of destiny for human being.
Page 55 - To return to things themselves is to return to that world which precedes knowledge, of which knowledge always speaks, and in relation to which every scientific schematization is an abstract and derivative sign-language, as is geography in relation to the countryside in which we have learned beforehand what a forest, a prairie or a river is.
Page 233 - The bridge swings over the stream 'with ease and power'. It does not just connect banks that are already there. The banks emerge as banks only as the bridge crosses the stream. The bridge designedly causes them to lie across from each other. One side is set off against the other by the bridge. Nor do the banks stretch along the stream as indifferent border strips of the dry land.
Page 197 - A building, a Greek temple, portrays nothing. It simply stands there in the middle of the rock-cleft valley. The building encloses the figure of the god, and in this concealment lets it stand out into the holy precinct through the open portico. By means of the temple, the god is present in the temple. This presence of the god is in itself the extension and delimitation of the precinct as...
Page 54 - first' hear is never noises or complexes of sounds, but the creaking wagon, the motor-cycle. We hear the column on the march, the north wind, the woodpecker tapping, the fire crackling. It requires a very artificial and complicated frame of mind to 'hear
Page 43 - Thus to work out the question of Being adequately, we must make an entity — the inquirer — transparent in his own Being. The very asking of this question is an entity's mode of Being; and as such it gets its essential character from what is inquired about — namely, Being. This entity which each of us is himself and which includes inquiring as one of the possibilities of its Being, we shall denote by the term
Page 278 - All distances in time and space are shrinking. Man now reaches overnight, by plane, places which formerly took weeks and months of travel. He now receives instant information, by radio, of events which he formerly learned about only years later, if at all.
Page 74 - innan" — "to reside," "habitare," "to dwell" [sich auf halten]. "An" signifies "I am accustomed," "I am familiar with,
Page 268 - What then does ich bin mean? The old word bauen, to which the bin belongs, answers: ich bin, du hist mean: I dwell, you dwell. The way in which you are and I am, the manner in which we humans are on the earth, is Buan, dwelling.
Page 67 - in" we mean the relationship of Being which two entities extended "in" space have to each other with regard to their location in that space. Both water and glass, garment and cupboard, are "in" space and "at" a location, and both in the same way. This relationship of Being can be expanded: for instance, the bench is in the lecture-room, the lecture-room is in the university, the university is in the city, and so on, until we can say that the bench is "in world-space." All entities whose Being "in...

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About the author (2008)

Jeff Malpas is Distinguished Professor at the University of Tasmania and Distinguished Visiting Professor at Latrobe University. He is the author of Heidegger's Topology: Being, Place, World and Heidegger and the Thinking of Place: Explorations in the Topology of Being, both published by the MIT Press.

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