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Perusall turns often-skipped solitary reading assignments into engaging collective activities students don't want to miss. Students collectively annotate each reading — asking questions, responding to each other's questions, or sharing other perspectives or knowledge. Perusall's novel data analytics automatically grade these annotations to ensure that students complete the reading, and as an instructor, you get a classroom of fully prepared students every time.

Perusall provides you with a simple "confusion report" that summarizes areas your students misunderstood, disagreed with each other about, or were most engaged with — along with examples of the best annotations, so you can call out specific questions or individuals in class. Perusall encourages students to continue the conversation about the text even after they log off; when other students answer their questions, Perusall sends them an email summary, with the ability to respond without leaving their email client or smartphone. I wonder if Heidegger anywhere elaborates on this process which he calls projection?

Not in this book at any rate. We get to know ourselves via things. So by means of familiarity with the things a person finds around themselves, getting to know their usefulness and learning to deal with them appropriately, a person gets to know themself. Dasein belongs to the world, that is, it has the same mode of being — existence — as the world, that is, it is an ideal. But it is the Dasein which invests the world with its structure, even though of course, the Dasein discovers things with functionality already entailed in them, functionality which is disclosed by Dasein.

So Dasein is an active agent. It is true that an individual gets to know themself through interaction with other people and cultural products, specifically by participation in labour processes, but my consciousness, which is a subjective appearance, is not the same kind of being as the ideal, which is objective. Heidegger says that an authentic Dasein is one who is resolute in relation to the beings around it, that is, a person who resolutely defends and shapes their own property, rather than being dominated by the property of others.

Even though many people may inhabit the same domain of extant things, each may live in different worlds, according to how they construe the things they find at hand. But there are a couple of important things about Dasein which need to be taken note of. Firstly, although Dasein appears usually on page one of anything written by or about Heidegger, the plural of the term did not appear until page of this book, but it did appear.

It took him pages in which Dasein figured prominently to get around to mentioning that Dasein is not alone in the world, and is not the original author of the world either. The first consideration of a plurality of the Dasein is the dyad of the intersubjective I-Thou relation, of which he is quite dismissive. His philosophy gains its social dimension only thanks to the things Dasein finds itself to be among. In fact, these things exist and gain their contexture only thanks to being products of history and culture.

But further, Dasein does have a plural. That is, it is also something which exists in itself outside of my consciousness.

Heidegger’s Aesthetics

This means that Dasein is not a relational or epistemological concept, but an ontological conception, just like that first put forward by Descartes. Under these conditions, existence and extantness constitute a Cartesian dichotomy! The dualism of ideal and material properties does not itself constitute a dichotomy because ideal is an objective property of artefacts invested in them by social action not individual consciousness. It is the joining of ideal with subjective consciousness as the relation of the person to their environment, which transforms the distinction into a Cartesian dichotomy.

But the side-effect is that the possibility of understanding the experience of consciousness; the first-person view of consciousness known to phenomenology has been eliminated by its plurality. But, although these other Daseins are recognisable as Daseins, the same kind of beings as we ourselves are, being-with other people and being-among other material things are concepts which arose only on p.

So we find ourselves among a mass of things, and some of these things are people. We know that the contexture of these things is only thanks to the productive work of a culture and a history lying somewhere out of sight, but for Heidegger, it is the being that we ourselves are, who invests these beings with functionality usefulness and therefore structures this world in our own way. But claiming that no advance on the topic had been made since Aristotle, after pages of turgid and repetitive prose, all Heidegger can say is that time is a succession of nows.

The Plural Event: Descartes, Hegel, Heidegger

The only writer I have come across who has something genuinely useful to say about time actually is Bruno Latour. All Heidegger does is wander aimlessly about in the various attitudes and stances we modern human beings take in relation to time, abstracted from space and matter.

Social practices in relation to time is a different matter, but Heidegger wants to be an ontologist and cannot allow himself to explore this territory — he just wanders aimlessly about in a world of already-reified conceptions of time. He can blithely say that time is infinite, without thinking to explain whether by infinite he means unbounded, uncountable or a continuum, each quite distinct and substantial claims about the nature of time.

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And it is in this section on time that we find his most extended one paragraph treatment of being with, of culture and society:. As being-in-the world it is never first merely being among things extant within the world, then subsequently to uncover other human beings as also being among them. Instead, as being-in-the-world it is being-with others, apart from whether and how others are factically there with it themselves. On the other hand, however, the Dasein is also not first merely being-with others, only then later to run up against intraworldly things in its being in its being-with others; instead, being-with others means being-with other beings-in-the-world — being-with-in-the-world.

It is wrong to oppose to objects an isolated ego-subject, without seeing in the Dasein the basic constitution of being-in-the-world; but it is equally wrong to suppose that the problem is seen in principle and progress made toward answering it if the solipsism of the isolated ego is replaced by a solipsism en deux in the I-thou relationship.

As a relationship between Dasein and Dasein this has its possibility only on the basis of being-in-the-world. Put otherwise, being-in-the-world is with equal originality both being-with and being-among. And when we get to it we find that other people are just other beings in our along with the things we are amongst.

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Slight edge-wear and one or two minor scores on covers. Leading corners of covers are a little bumped, slightly affecting pages. One or two marks on page block. Pages are clean, and the text is clear. AF View more info. Paperback in very good condition. Instances of very minor shelfwear on covers; small label on rear cover.


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Pages are sound and clean, with clear text throughout. Paperback in good condition. Leading corners of covers and early and late pages are worn; marks and small label on rear cover; bookshop stamp on inside rear cover. The lightly sunned jacket is very slightly nicked on the spine foot. Stamp on the title page. The pages are clean and clear, with sound binding. Hardcover with jacket in good condition. Light stain on rear upper edge of jacket. Minor bumps on jacket and hardcover edges. Three centimetre split on hardcover spine foot. Publisher: London and New York, Routledge: Traces of foxing to the page block head.

The binding is sound, with clear text throughout. Publisher: London, Routledge: Page block and endpapers are lightly marked. Edgeworn exterior with residue and abrasions on the covers and spine. Interior very good, with clean and sound pages. Publisher: Cambridge, Cambridge University Press: Covers are slightly scuffed and faded.

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Spine is creased and has several small marks. Slight wear on spine ends and leading corners. Some pages are creased. Binding is sound. From the collection of the late Professor Dudley Knowles, with his stamp on inside front cover. Covers are scuffed, with a few minor scores. Minor wear on spine ends and leading corners. Page block and pages are tanned. Binding is sound and pages are tight and clean throughout.

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Slight sunning to spine. Library sticker spine, inside cover View more info. Publisher: Frankfurt, Ontos Verlag: Spine is cocked. Spine ends are a little bumped. Pages are clean, and the contents are clear throughout. By: Benson, Hugh H. Minor fading and several bumps and scores on covers. Spine foot is bumped. Page block is a little marked. Minor staining and bumping on leading edges of first 40 pages. Publisher: Dordrecht, D. Reidel Publishing: Hardcover without jacket; superficial marks on boards.


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Discoloured patches around spine foot from previous library shelfmark. Minor wear on edges, leading corners and spine ends. Slightly tanned pastedowns and endpapers. Library plate on front pastedown; barcode sticker and remains of lending history on FEP. Library stamps on title page and one or two page edges within; highlighter on colophon. Pages are sound and all text remains clear.