Martin Heidegger was a prominent German philosopher known for his contributions to phenomenology, hermeneutics, and existentialism. He gained notoriety for his involvement with the Nazi Party during his time as rector at the University of Freiburg. He explored the concept of Dasein in his work 'Being and Time', delving into the question of the meaning of being and the intelligibility of entities.
Heidegger's considered view is that destining is ultimately not a 'fate that compels'. Despite some apparent rhetoric, we have the saving power to transform our predicament.
Martin Heidegger was born on September 26, 1889 in Messkirch, Germany. He was a highly influential philosopher of the 20th century known for his opposition to positivism and critique of modernity and technological dominance.
Heidegger's sister, Marie, is born in 1892.
Heidegger's brother, Fritz, is born in 1894.
In October 1903, Heidegger begins his studies at the gymnasium in Constance to continue his high school education.
Heidegger's interest in philosophy was sparked in 1907 when he read Franz Brentano's work on Aristotle. This event played a significant role in shaping Heidegger's philosophical development.
In July 1909, Heidegger is awarded his school-leaving certificate 'cum laude' and enters the novitiate of the Jesuit Society of Jesus.
In 1911, Martin Heidegger shifted his focus from Theology to Philosophy while studying at the University of Freiburg. This transition marked a significant turning point in his academic and intellectual pursuits.
In June 1913, Heidegger obtains his doctorate in philosophy 'summa cum laude' after submitting his dissertation on The Doctrine of Judgment in Psychologism.
In 1914, Martin Heidegger completed his doctoral thesis on psychologism. This marked an important milestone in his academic career as he delved deeper into the field of philosophy.
In July 1915, Martin Heidegger completes his post-doctorate with a dissertation on Duns Scotus’ Theory of Categories and Meaning, receiving permission to teach at university level. He is later drafted into the army in August but discharged in October due to health reasons.
On June 23, 1916, Martin Heidegger attempted to secure the philosophy post at the University of Freiburg but failed, despite support from Heinrich Finke.
Heidegger married Elfride Petri in a Catholic ceremony officiated by his friend Engelbert Krebs, followed by a Protestant ceremony a week later. They had two sons, Jörg in 1919 and Hermann in August 1920, whom Heidegger raised as his own despite knowing Hermann's biological father was Friedel Caesar.
In 1918, Martin Heidegger had a brief break in his academic career when he was called to serve in the army for the last ten months of the First World War.
On January 9, 1919, Martin Heidegger publicly announced his break from Catholicism, marking a significant personal and philosophical decision.
On January 21, 1919, Martin Heidegger was appointed as Edmund Husserl's assistant, a position that further influenced his philosophical development and career.
On February 7, 1919, Martin Heidegger started lecturing in a new and insightful way, which would eventually earn him wide acclaim for his lectures on phenomenology and interpretations of Aristotle.
In April 1920, Martin Heidegger delivers a talk on Oswald Spengler in Wiesbaden. He also establishes a critical distance from Husserl's philosophy during this year.
In June 1921, Martin Heidegger sends Karl Jaspers a critical review of his book, The Psychology of Worldviews. He also visits Husserl in September of the same year.
In August 1922, Martin Heidegger and his wife build a mountain cabin near Todtnauberg in southern Baden for their skiing holidays, which later becomes their second home.
In September 1922, Edmund Husserl informs Martin Heidegger that the Philosophy Faculty at Marburg wishes to appoint him, leading to Heidegger lecturing on 'Phenomenological interpretations of Aristotle' at the university.
In May 1923, Martin Heidegger is offered an associate professorship at the University of Marburg, starting in October, after which he gives his first lecture course at the university.
In October 1924, philosopher Hannah Arendt arrives in Marburg to study with Martin Heidegger, joining other notable students like Hans Jonas and Karl Löwith.
In February 1925, Martin Heidegger starts a relationship with philosopher Hannah Arendt, which later influences both their philosophical works and personal lives.
In 1925-1926, Martin Heidegger delivered a lecture course titled Logik, later renamed Logik (Aristoteles) by his student Helene Weiß. The course aimed to explore Aristotle's concept that every meaningful appearance of beings involves an event where a human being interprets a being in various ways.
Heidegger wrote a letter to Husserl on October 27, 1927, discussing the question of Dasein's being and its relation to the problem of constitution. Heidegger was inspired by Husserl's thought to delve into the theme of the meaning of being.
In 1928, Martin Heidegger published Vom Wesen des Grundes, which heavily influenced mathematician Albert Lautman. This work was part of Heidegger's early writings.
In February 1928, Heidegger, on the eve of Husserl’s retirement, is called to the Chair of Philosophy at the University of Freiburg.
In October 1928, Heidegger and his family move into a new house in the Rötebuck area of the Freiburg district of Zähringen.
In March 1929, Heidegger takes part in a debate with Ernst Cassirer at Davos, Switzerland, on the relevance of Kant to the modern period.
In July 1929, Heidegger delivers his inaugural lecture, What Is Metaphysics? in the auditorium of Freiburg University.
In March 1930, Heidegger speaks on “The Present Problematic of Philosophy” at the Scientific Union in Amsterdam.
In October 1930, Heidegger gives a talk on “The Essence of Truth” in Bremen.
In August 1931, Heidegger goes on a lecture tour of Holland, where he views Dutch art including paintings by Vincent van Gogh, which later supplies inspiration for his essay on the “Origins of the Work of Art”.
In October 1931, Heidegger stays at the Abbey of Beuron.
In June 1932, Heidegger gives a talk in Dresden “On the Essence of Truth”.
On April 21, 1933, Martin Heidegger was elected rector of the university. He later joined the Nazi Party and became an enthusiastic supporter, although there is controversy surrounding the relationship between his philosophy and his political allegiance.
On April 22, 1933, Martin Heidegger assumed the position of Rector at the University of Freiburg. This event marked a significant moment in Heidegger's career and academic life.
Heidegger became a member of the Nazi Party on May 1, 1933, before becoming rector of the University of Freiburg. He later resigned from the rectorship in April 1934, but remained a member of the Nazi party until the end of the war.
On May 3, 1933, Heidegger joined the NSDAP, or Nazi Party, showing his support for Hitler's regime and contributing to its legitimization among his fellow Germans.
On May 27, 1933, Martin Heidegger delivered his inaugural address, known as the Rektoratsrede, at the University of Freiburg. The address was titled 'The Self-assertion of the German University' and was delivered in a hall decorated with swastikas.
On April 23, 1934, Heidegger resigned from his office as rector and distanced himself from politics after his rectoral address was found incompatible with the Nazi party line.
In July 1935, a fourteen-year-old Brazilian girl of German descent named Erika Birle becomes a foster daughter of the Heidegger family.
In November 1935, Martin Heidegger speaks on 'The Present Situation and the Future Task of German philosophy' in Constance.
In January 1936, Martin Heidegger delivers a public lecture on 'The Origin of the Work of Art' at the University of Zurich.
In April 1936, Martin Heidegger journeys to Rome where he discusses 'Hölderlin and the Essence of Poetry'.
In July 1937, Martin Heidegger cancels his participation in the Descartes conference in Paris due to health reasons.
In June 1938, Martin Heidegger delivers a lecture in Freiburg discussing the impact of metaphysics on shaping the modern world view.
In September 1938, Elfride's father passes away. The event is significant in Heidegger's personal life.
In 1939, Martin Heidegger made controversial statements in his Black Notebooks regarding Judaism and Western metaphysics. These statements have sparked debates and discussions about Heidegger's views and ideologies.
In June 1940, Heidegger delivers a lecture in Freiburg focusing on 'The Saying of Parmenides', exploring philosophical concepts related to the ancient Greek philosopher.
In June 1941, Heidegger presents a lecture in Freiburg delving into the historical development of the concept of existence, a key theme in his philosophical inquiries.
In December 1942, Martin Heidegger's son, Jörg, ties the knot with Dorothee Kurrer, marking a significant personal event in the Heidegger family.
In June 1943, Heidegger delivers a lecture focusing on the poems of Friedrich Hölderlin, specifically 'Homecoming' and 'To those who are related', commemorating the poet's death anniversary.
In the autumn of 1944, Martin Heidegger was conscripted into the Volkssturm and tasked with digging anti-tank ditches along the Rhine, reflecting the impact of World War II on his life.
In a letter written on November 4, 1945, Heidegger emphasized that language, not biology, is the essence of man based on his 1934 lectures on logic. He argued that the essence of man is rooted in language as a fundamental aspect of spirit.
In January 1946, the Freiburg University senate makes Martin Heidegger an emeritus professor without teaching rights, marking a significant change in his academic status.
In February 1946, Martin Heidegger suffers a nervous breakdown due to his professional demise and personal issues, leading him to undergo treatment at the Schloss Hausbaden sanatorium in Badenweiler until May.
In September 1946, the French philosopher Jean Beaufret visits Martin Heidegger, becoming a close friend and playing a role in promoting Heidegger's reputation in France.
In August 1947, the Swiss psychologist Medard Boss establishes a friendship with Martin Heidegger, leading to significant future collaborations and interactions between the two.
In January 1948, Martin Heidegger sends a letter to Ernst Jünger, discussing sensitive historical comparisons and initiating a significant correspondence between the two intellectuals.
In February 1949, Karl Jaspers resumes his correspondence with Martin Heidegger, marking a renewed communication between the two prominent philosophers.
By March 1949, Heidegger was categorized as a Mitläufer, the second lowest level of 'incrimination' by association with the Nazi regime, following denazification procedures.
In February 1950, Hannah Arendt visits Martin Heidegger, leading to significant intellectual exchanges and discussions between the two influential thinkers.
In his work 'Building Dwelling Thinking', Heidegger presents safeguarding as a four-dimensional way of Being, focusing on saving the earth and receiving the sky as sky to establish a genuine connection with the non-human natural world.
In April 1952, Martin Heidegger records his lecture 'What is called Thinking?' for Bavarian Radio.
In May 1952, Hanna Arendt pays a visit to Martin Heidegger.
In July 1952, Martin Heidegger meets Sophie Dorothee von Podewils and a relationship develops.
In October 1952, Martin Heidegger gives a talk on Trakl in Bühlerhöhe and Jean-Paul Sartre visits him in Freiburg.
In May 1953, Martin Heidegger gives a talk on 'Who is Nietzsche’s Zarathustra?' in Bremen.
In August 1953, Martin Heidegger meets with Heisenberg.
In November 1953, Martin Heidegger delivers his lecture 'The Question Concerning Technology' in Munich.
In February 1954, Martin Heidegger gives the lecture 'The Question concerning Technology' in Freiburg.
In October 1954, Martin Heidegger regains contact with Rudolf Bultmann.
In September 1955, Jean Beaufret invites Martin Heidegger to speak on 'What Is Philosophy?' in Cerisy-la-Salle, France.
In October 1955, Martin Heidegger delivers his talk 'Discourse on Thinking' as a memorial address for Conradin Kreutzer in Meßkirch.
In April 1956, Martin Heidegger writes to Hanna Arendt telling her he has decided to cease teaching.
In September 1956, Martin Heidegger travels to Provence with Elfride despite marital problems due to his affair with Marielene Putscher.
In February 1957, Martin Heidegger gives a talk on 'The Onto-Theological Constitution of Metaphysics' in Todtnauberg.
In May 1957, Martin Heidegger visits Darmstadt where he holds a seminar.
In February 1958, Martin Heidegger gives the second part of his lecture on 'The Essence of Language' at Freiburg University.
In January 1959, Martin Heidegger delivers a lecture titled “On the Way to Language” at the Bavarian Academy of Fine Arts in Munich.
In May 1959, Martin Heidegger discusses the theme of “The Determination of the Arts in the Present Age” in Baden-Baden.
In June 1959, Martin Heidegger presents his paper on “Hölderlin’s Earth and Heaven” at a symposium in Munich.
In September 1959, Martin Heidegger is granted honorary citizenship in his hometown, Meßkirch.
In January 1960, Martin Heidegger visits Gadamer in Heidelberg and contributes an essay titled “Hegel and the Greeks” to Gadamer’s Festschrift.
In February and March 1960, Elfride, Heidegger's wife, undergoes treatment for depression by the Swiss psychiatrist Medard Boss.
In May 1960, Martin Heidegger is awarded the Johann Peter Hebel Prize.
In July 1960, Martin Heidegger delivers a speech titled “Language and Homeland” in Wesselburen, Schleswig-Holstein.
In October 1960, Martin Heidegger has a meeting with Rudolf Bultmann at the reunion of Old Marburgers in Bethel.
In May 1961, Martin Heidegger presents a talk on “Kant’s Thesis on Being” in Kiel.
In July 1961, Martin Heidegger discusses the topic of “700 Years of Meßkirch” in Meßkirch.
In April 1964, Martin Heidegger delivers a paper titled “The End of Philosophy and the Task of Thinking” at a colloquium organized by UNESCO in Paris.
Richardson in 1963 interprets Befindlichkeit as 'already-having-found-oneself-there-ness', which is the receptiveness of Dasein in Heidegger's philosophy.
In May 1964, Martin Heidegger delivers a talk titled “On Abraham a Santa Clara” in the St. Martin’s church hall in Meßkirch.
In October 1964, Martin Heidegger gives a lecture on “Observations on Art – Sculpture – Space” in St. Gallen, Switzerland.
In October 1965, Martin Heidegger delivers a lecture on “The End of Thinking in the Form of Philosophy” in Amriswil, Switzerland.
On September 23, 1966, Heidegger was interviewed by Der Spiegel magazine where he defended his involvement with Nazism. He claimed that he tried to save the University of Freiburg from politicization by accepting the rector position, but later resigned in 1934 after refusing to comply with Nazi demands.
In January 1967, Martin Heidegger visits Carl Friedrich von Weizsäcker, a Professor of Philosophy at Hamburg University, where he gives a seminar.
In April 1967, Martin Heidegger travels to Greece and delivers his lecture on 'The Origin of Art and the Purpose of Thinking' at the Academy of Sciences in Athens.
In July 1967, Martin Heidegger meets the Romanian poet, Paul Celan, in Freiburg. Celan visits Todtnauberg and writes his poem 'Todtnauberg'.
In March 1968, Martin Heidegger resigns from the Hölderlin-Gesellschaft, provoked by a critical paper delivered by Robert Minder.
In September 1968, the second Le Thor seminar is held on 'Hegel: Differences between the Systems of Fichte and Schelling'.
In March 1969, Martin Heidegger gives seminars at Heidelberg University, where he meets up with Karl Löwith.
In August 1969, Martin Heidegger contacts the National Schiller Museum in Marbach am Neckar regarding their wish to purchase the manuscript of 'Being and Time'.
In September 1969, the third Le Thor seminar takes place on 'Kant: On the only possible Evidence for the Existence of God'.
In March 1970, Martin Heidegger meets Celan in Freiburg.
In April 1970, Martin Heidegger gives a talk on 'The Question of the Determination of Art' in Munich.
In September 1971, due to Heidegger's declining health, he and Elfride move into their retirement apartment at the rear of their home in Rötebuck.
In March 1972, Martin Heidegger writes to Arendt, saying that he is thinking about a Collected Works.
In September 1973, an agreement is reached to produce Martin Heidegger's Collected Works (Gesamtausgabe).
In June 1974, Martin Heidegger writes to Arendt with details regarding the desired direction of his Collected Works.
In August 1975, 'Basic Problems of Phenomenology', edited by Friedrich-Wilhelm von Herrmann, is published as the first volume of Heidegger's Collected Works.
Martin Heidegger died in Freiburg on May 26, 1976, and was buried in Messkirch.
The journal Spiegel was published on May 31st, 1976. It included translations by M. O. Alter and J. D. Caputo, and was later reprinted in The Heidegger Controversy: a Critical Reader in 1993.
Hinman provides a strong rebuttal to the criticisms directed at Heidegger's treatment of death, offering a different perspective on the matter.
Starting in 1979, Heidegger's Nietzsche lectures at Freiburg became accessible to English readers in a four-volume set, translated by David Farrell Krell.
In 1980, a debate ensued among Derrida, Lacoue-Labarthe, and Lyotard regarding the relationship between Heidegger's philosophy and his Nazi politics, questioning the necessity of Heidegger's philosophy.
The book 'The Basic Problems of Phenomenology' was translated by A. Hofstadter and published in Bloomington by Indiana University Press in 1982.
Heidegger's relational ontology emphasizes the interconnection between equipmental entities, where the hammer's purpose is understood in relation to other items like shelter. This concept is further elaborated by Brandom as Heidegger's 'strong systematicity condition'. Heidegger challenges the notion of an independent existence of equipment.
Heidegger departs from the established Husserlian position by claiming that phenomenology is not only transcendental but also hermeneutic, influenced by Dilthey. This shift emphasizes the interpretative nature of phenomenology.
The book 'History of the Concept of Time' was published in Bloomington by Indiana University Press in 1985, translated by T. Kisiel.
Olafson in 1987 argued that Heidegger's account lacks explanation on why Dasein discovers socially shared equipmental meaning. He suggested that direct interpersonal contact, such as learning the use of equipment from others, could fill this gap.
Okrent's 1988 interpretation of Heidegger emphasizes Dasein's skilled practical activity, which some scholars argue oversimplifies Dasein's understanding of Being. This perspective is part of the ongoing debate on the pragmatist interpretation of Heidegger's work.
Gelven in 1989 proposed an interpretation of Heidegger's concept of Dasein standing out in two senses: the ability to stand back and observe itself, and an openness to the world.
In 1990, Dreyfus engaged with Heidegger's philosophy, particularly focusing on Being and Time. His work contributed to the exploration of the interface between contemporary European and analytic philosophical traditions.
In 1991, Rorty delved into Heidegger's philosophy, emphasizing the significance of Being and Time. His analysis bridged the gap between contemporary European and analytic philosophical approaches.
This critical reader edited by H. L. Dreyfus and H. Hall provides insights and analysis on Heidegger's works. It is an important resource for understanding Heidegger's philosophy.
The book 'Martin Heidegger: Basic Writings' was published in a revised and expanded edition in London by Routledge in 1993. It includes 'The Question Concerning Technology' among other writings.
In 1994, Thomas Kisiel and John van Buren edited the book 'Reading Heidegger from the Start: Essays in His Earliest Thought' which contains essays analyzing Martin Heidegger's early philosophical concepts.
The book 'Heidegger and Ethics' by Joanna Hodge was published on March 16, 1995.
The book 'Critical Heidegger' was published in 1996, edited by an unknown author. It focuses on critical perspectives and interpretations of Heidegger's philosophy.
A book by J. Young that explores the relationship between Martin Heidegger's philosophy and his involvement with Nazism. It delves into the controversial aspects of Heidegger's life and thoughts.
Christensen targets Dreyfus as a prominent advocate of the intermittent-subject view and accuses him of misinterpreting Heidegger's clear rejection of the notion that Dasein's connection to the world is always theoretical.
Polt (1999) highlights a critical passage from Heidegger's 'Being and Time' that suggests adopting elements from other cultures may be seen as inauthentic and a sign of fallen-ness.
In 2000, the book 'Heidegger, Authenticity and Modernity: Essays in Honor of Hubert L. Dreyfus' was published. It is a collection of essays edited by Wrathall and Malpas that delve into the themes of authenticity and modernity in relation to the philosophy of Heidegger.
Sheehan points out that for Heidegger, 'being' is not independent of human perception and does not simply mean existence. He emphasizes that 'being' is about sense-making and intelligibility, and how entities are understood by us as Dasein.
Terry Carman's review of Steven Galt Crowell's book 'Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Phenomenology' published in Notre Dame Philosophical Reviews.
The book 'How to Read Heidegger' was published in 2003 by M. Wrathall. It serves as a guide for readers to navigate and understand Heidegger's complex writings.
Vallega-Neu's work in 2004 delves into the essential characteristic of Dasein, emphasizing the preontological understanding of Being and the a priori conditions that influence different modes of Being.
The companion edited by H. L. Dreyfus and M. A. Wrathall offers further exploration and interpretation of Heidegger's ideas. It serves as a comprehensive guide to Heidegger's philosophy.
Heidegger's existential notion of spatiality was further developed in his later philosophy, as discussed in Malpas' work in 2006. It emphasizes the importance of dwelling and the sense of place in understanding Being.
A book edited by S. Galt Crowell and J. Malpas that delves into the transcendental aspects of Martin Heidegger's philosophy. It provides insights into Heidegger's unique perspective on transcendental phenomenology.
Martin Heidegger's Being and Time delves into the fundamental question of the meaning of being, reshaping modern philosophy, literature, art, and existentialism. It has been a significant influence on postmodern thought and remains a cornerstone in intellectual discourse.
Wheeler in 2010 discusses the concept of wholly transparent readiness-to-hand as an ideal state, emphasizing that skilled activity is rarely perfectly smooth and there is always a background noise present even in minimal subjective activity.
In 2012, a book titled 'Heidegger' was edited by J. Kiverstein and M. Wheeler, likely discussing various aspects of Martin Heidegger's philosophy.
In 2014, Heidegger's Black Notebooks, containing anti-Semitic sentiments and leading to a reevaluation of his connection to Nazism, were published covering writings from 1931 to the early 1970s.