Free Ebook The Essence of Truth: On Plato's Cave Allegory and Theaetetus (Athlone Contemporary European Thinkers), by Martin Heidegger, Ted Sadler
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The Essence of Truth: On Plato's Cave Allegory and Theaetetus (Athlone Contemporary European Thinkers), by Martin Heidegger, Ted Sadler
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One of Heidegger's most important works, this text gives a thorough explanation of what is arguably the most fundamental and abiding theme of his philosophy, namely the difference between truth as the "unhiddenness of beings" and truth as the "correctness of propositions". For Heidegger, it was by neglecting the former primordial concept of truth in favour of the latter derivative concept that Western philosophy, beginning with Plato himself, took off on its "metaphysical" course towards the bankruptcy of the present day. This book consists of a lecture course delivered by Heidegger at the University of Freiburg in 1931-32. The first part is a detailed analysis of Plato's "Allegory of the Cave" in "The Republic", while the second part gives an exegesis and interpretation of a central section of Plato's "Theaetetus". 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: #1779934 in Books
- Brand: Brand: Athlone Pr
- Published on: 2002-06
- Ingredients: Example Ingredients
- Original language: German
- Number of items: 1
- Dimensions: 9.00" h x 6.75" w x .75" l,
- Binding: Paperback
- 252 pages
- Used Book in Good Condition
From Library Journal
Over the past decade, an abundant number of Heidegger's writings have been translated into English. Key among them are the lectures he delivered both prior to and following the writing of his magnum opus, Being and Time, which allow us as never before to chart Heidegger's philosophical development. Here are two new additions to the series. The Essence of Human Freedom, which derives from a set of lectures Heidegger delivered in 1930 at Freiburg, focuses on human freedom as the leading question of philosophy. Heidegger contends that this emphasis on freedom enables us to understand philosophy as a "going-after-the-whole" that is at the same time a "going-to-our-roots." In other words, we must search for the essence of human freedom in the constant presence of being-in-the-world that precedes and grounds philosophical thinking. Heidegger plunders Kant's understandings of freedom and Aristotle's theories of metaphysics to establish his own theory that the understanding of human freedom provides the starting point for philosophy (metaphysics). One year later, Heidegger turned his gaze on the essence of truth. In a lecture course delivered at Freiburg in 1931-32, he engaged in a close philosophical reading of Plato's "Allegory of the Cave" and a section from Plato's Theaetetus. In Plato's allegory, men are shackled and can only see the shadows cast on the cave's wall by a fire. These shadows are their reality. But when one of them escapes into the sunlight, he sees that the shadows are not reality but illusion. For Heidegger, this man-who in Plato's story becomes the model for a philosopher-has had the truth revealed to him. Truth cannot be possessed merely as correct propositions, as Heidegger argues that the history of philosophy has taught. Rather, he contends, "the question of the essence of truth as unhiddenness is the question of the history of human essence." A shorter essay that derives from this lecture can be found in both Basic Writings and in Existence and Being. These new volumes reveal Heidegger's consummate exegetical and hermeneutical skills, but given their technical philosophical jargon, they are recommended only for academic or large public libraries.
Henry L. Carrigan Jr., Lancaster, PA
Copyright 2002 Reed Business Information, Inc.
Review
"It would be difficult to overestimate the importance of these lecture courses for an understanding of the development of Heidegger's thinking; yet in the very act of illuminating this development, they also throw new light on many of the most fundamental ideas figuring in 'Being and Time' itself. This book will be essential reading for anyone looking for the argumentation behind Heidegger's unique conception of human existence."--Ian Lyne, University of Durham
Language Notes
Text: English (translation)
Original Language: German
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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