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The Essence of Truth: On Plato's Cave Allegory and Theaetetus (Impacts), by Martin Heidegger
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The Essence of Truth must count as one of Heidegger's most important works, for nowhere else does he give a comparably thorough explanation of what is arguably the most fundamental and abiding theme of his entire philosophy, namely the difference between truth as the "unhiddenness of beings" and truth as the "correctness of propositions". For Heidegger, it is by neglecting the former primordial concept of truth in favor of the latter derivative concept that Western philosophy, beginning already with Plato, took off on its "metaphysical" course towards the bankruptcy of the present day.
This first ever translation into English consists of a lecture course delivered by Heidegger at the University of Freiburg in 1931-32. Part One of the course provides a detailed analysis of Plato's allegory of the cave in the Republic, while Part Two gives a detailed exegesis and interpretation of a central section of Plato's Theaetetus, and is essential for the full understanding of his later well-known essay Plato's Doctrine of Truth. As always with Heidegger's writings on the Greeks, the point of his interpretative method is to bring to light the original meaning of philosophical concepts, especially to free up these concepts to their intrinsic power.
- Sales Rank: #2071199 in Books
- Published on: 2004-12-09
- Released on: 2004-12-09
- Original language: English
- Number of items: 1
- Dimensions: 7.81" h x .57" w x 5.06" l, .65 pounds
- Binding: Paperback
- 272 pages
Review
“Finally a short note on the book. Ted Sadler’s writing is an example to the general reader of how to read philosophical texts slowly, as one reads poems, of the encounter with ‘the art of going slowly [following] Heidegger’s conviction that philosophy, genuinely undertaken and carried through, subverts the impatient “hunger for results” so characteristic of the modern age’ [x-xi]. Within the world of scholarship this is a classic that will certainly stimulate any future discussion, but on Heidegger’s terms.” –Francesco Tampoia, Philosophy in Review/ Comptes Rendus Philosophiques, January 2004-June 2004
About the Author
Martin Heidegger (1889-1976) is regarded as one of the twentieth century's most important philosophers.
Most helpful customer reviews
1 of 2 people found the following review helpful.
Plato's ESSENCE OF TRUTH, the WAY OUT OF THE CAVE, is the PRACTICE OF DYING (meléte thanátou)
By Peter Hubral
Heidegger’s understanding of Plato’s notion of the wise, wisdom (sophía) and truth (aletheía) that he exposes in this book can be summarized:
The meléte thanátou gives the psyché the capability to find in ‘death’ her divine, immortal and wise state of truth (aletheía).
To correctly understand Plato’s original sayings, on which Heidegger’s conclusion (comments) are based, one needs to grasp the orginal meaning of “dying” and “death”. Both words are profound metaphors that should not to be taken literally as Heideregger unfortunately does.
It is naïve to claim that Plato was concerned about dying and being dead (German: Sorge um den Tod), as he gives us various hints of what he means with both words. He refers to them in Phaidon (64a):
Those who happen to grasp the philosophía correctly risk being unrecognised by others, because it is nothing but 'practising to die and to be dead'.
He clarifies these words in Phaidros (81a), where he talks about the “pleasurable (phaidros) practice of dying (meléte thanátou)” that is needed to understand the philosophía (ancient PHILOSOPHIA), the mother of philosophy.
What Heidegger does not grasp is that for Plato the practice of dying involves a meditative self-observation. This awakens - in form of a recollection (anamnesis) - the practitioner’s super-sensory perception of the world, which enables his “ascent of the psyché”. This in turn makes him steadily approach the exit of Plato’s Cave, which is an allegory for the familiar world.
The well-known association of “butterfly” with psyché indicates that the psyché is capable to perform a mutation (metamorphosis), which the practice of dying permits. This is indicated in the Symposium (204-211c) that describes the step-wise ascent of the psyché through the psychic kósmos:
By going through these stages (steps), one will ascend from loving ‘particular kinds of beauty’ to loving BEAUTY ITSELF, from which all beautiful things derive their nature.
The ‘particular kinds of beauty’ are those of the familiar world perceived by the five senses and the coordinating consciousness. Plato views this world to be inferior to the recollected BEAUTY ITSELF of something original and higher, from which all beautiful things in the familiar world derive their nature. What I indicate can be concluded from Timaeus (29b):
The (familiar) world of the five senses (kosmos aisthetos) is eikonos (image) of something (original) much more profound. It is paradeigmatos (copy) or eidos (appearance) of something higher.
Plato clarifies this last quote in the Allegory of the Divided Line (Politeia, VI 509c-511e) by relating the image (appearance, copy, particular kinds of beauty), i.e. the familiar world of the five senses, to the original (BEAUTY ITSELF) that is beyond (above) it. This original is perceived and thus confirmed by the ascent of the psyche, which is realized with the practice of dying. We read in the Allegory of the Divided Line in my own strongly compressed words:
The ‘image’ relates to the ‘original’ like the ‘realm of opinion (ta dóxasta)’ to the ‘realm of (true) knowledge (ta gnósta)’.
In summary wisdom, truth and PHILOSOPHIA cannot be understood without the practice of dying that provides the ascent of the psyché from this world (realm of opinion) to a higher one (realm of true knowledge).
The PHILOSOPHIA with its abundant original vocabulary - astronomía, átomos, kósmos, geometría, idéa, planétes, práxis, psyché, mousiké, sympósion, theoría, etc. - is consequently for Plato much more profound than what Heidegger assigns to it. Heidegger is, however, not the only commentator who ignores that its origin is in the practice of dying and cannot be interpreted without accounting for it.
For further clarification of what I stated above see THE SOCRATES CODE (Review: 'Man, the measure of all things?' in The Philosopher, V. 102 No. 2, 2014).
See also my critical reviews here on Amazon on:
Plato: Symposium (Hackett Classics), translated by Alexander Nehamas and Paul Woodruff,
Plato: Republic (Hackett Classics), translated by C. D. C. Reeve,
Plato: Timaeus and Critias (Penguin Classics), translated by Desmond Lee Plato Republic (Hackett Classics) translated by C. D. C. Reeve,
Theology of Arithmetic, by Robin Butterfield.
For futher details see my Youtube presentation:
TAO: PATH TO DISCOVER THE PSYCHO-COSMIC ORIGIN OF THE WESTERN CULTURE.
5 of 5 people found the following review helpful.
Great book, but there is a better translation
By Orson Welles
There is a more recent and far more readable translation, at least in my view, in Being and Truth (Studies in Continental Thought) trans. Gregory Fried and Richard Polt. The newer translation also has a much more extensive Greek to English glossary.
Compare the book under review's "questionworthiness" (yes, all one Germanic-like word) versus Being and Truth's "The Question of Essence as Insidious and Unavoidable" in its far more detailed table of contents.
Heidegger is difficult to translate, and I don't think is a bad translation. I just think it has been superseded.
9 of 9 people found the following review helpful.
Heidegger's Confrontation with Plato
By Rhizome
This is an excellent introduction to Heidegger's thoughts on Plato. Although much has been written about the way Heidegger sought to overcome the Western Metaphysical tradition, relatively little has been written about the way he sought to bring about a deeper, or in some cases, reinterpretation of Plato's Republic. Here, Heidegger goes into the very heart of Plato's Republic to discover an account of truth that is not grounded in some metaphysical subject that is opposed to some object, but one that is grounded in "unconcealment" itself. This work, when read together with Heidegger's The Origins of the Work of Art offers one a penetrating insight into the very grounds of Heidegger's disagreement with the received philosophical tradition.
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