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See Thomas Sheehan, "A Paradigm Shift m
Heidegger Research," Continental Philosophy
Review, 32 (2001), 1-20.
2 GA 2, 63-113/BT 91-148, division 1, chaptr 3,
"The Worldhood of the World." The concept
of "wOtld is also discussed extensively in the
. 1927lecture course, Die Grudprobleme der
Phinomenologie, GA24,230-41 and 412-29/
BP, 162-70 and 291-302, and in earlier courses
such as the 1925 course, Prolegomena zur
Geschichte des Zeitbegrifs, GA20 210-325/
HC 156-236, division 1, chapter 3, sections
19-25. For the idea that Heidegger's later phi
losophy of space represent a fundamental shift
in position, see Andrew J. Mitchell, Heidegger
among te Sculptors: Body, Space and the Art
of Dwelling (Stanford: Stanford University '
Press, 2010); for a powerful criticism of this
position, see Franois Raffoul, "The Event
of Space," Gatherings: The Heidegger Circle
Annual,2 (2012), 89-106.
3 ot"dwelling," see GA 2, 54/BT, 79-80; for
"involvements," see section 18, GA 2,84/BT,
116, and to compare the notion of "equipmen
tal totality," see GA 2,68/BT, 97.
' See GA 2,11-15 ad 52-9/BT, 32-5 and
78-86. See Kirsten Jacobson, "A Developed
Nature: A Phenomenological Account of the
Experience of Home," Continental Philosophy
Review, 42 (2009), 355-73. Initially, Heidegger
presented "Dasein" as a word without
hyphenation; later he hyphenated the word
"Da-sein." In discussing Being and Time, we
use the term without hyphenation; the relation
betwee the earlier and later uses is considered
in the seond section of this chapter.
s GA 2,138/BT, 104: "To ecounter the ready-to
hand in its environmentl space remains
ontically possible only because Dasein itself is
spatial' with regard to it Being-in-the-world."
SPACE
6 Sections 22-4, "The Spatiality [Riumlichkeit]
of Dasein." See Yoko Arisaka, "On Heideger's
Theory of Space: A Critique of Dreyfus, .
Inquiry 38 (1995), 455-67; Jing Long, "The
Body and the Woddhoo mthe World, .
joul of Philosophical Research, 31 (2006),
295-308.
' See also GA 20 306-25/CT 223-36, O25.
8
See Hubert Dreyfus, Being-in-the-World: A
Coentary on Heideger's Being and Time,
Division I (Cambridge: APress, 1991),
132; Jeffy Malpas, Heidegger's Topology,
(Cambridge, A Press, 2006), 91, 376;
Peg Birmingham, "Heidegger and Arendt:
The Birt of Political Action and Speech," in
eds Franois Rafoul and David Pettigrew,
Heidegger's Practical Philosohy (Albany:
SUNY Press, 2002), chapter 12, 197.
9 For "regions," see GA 2, 103/BT, 136-7.
10
See Edward S. Casey, The Fate of Place: A
Philosophical History (Berkeley: University of
Califoria Press, 1997), 247-56.
11
Heidegger's phenomenological description of
lived eperience also challenges the mutual
isolation that we typically presume to ei
between subjects; Being and Time, division
1, chapter 4.
:
,: ,
GA 2, 189/BT, 183). It na cntral theme of the
1942 lecture course, HO/derlin's Hymne "der :-'
Ister," GA 53.
Erker Verlag, 1996), 13; quoted in Mithell,
Heiegger among te Sculptors, 40.
27
On the concretness of space se Jefrey
Malpas, Heidegger and the Thinking of
352
Place: Explorations in the Topology of Being
(Cambridge A:APress, 2012) and the
review of this book by Frois Raffoul, Notre
Dame Philosophical Reviews, July 19, 2012.
44
TECHNOLOGY
Hans Run
Up until the mid-nineteenth century, the
question and problem of technology was not
seen as an issue of great philosophical inter
est. It is in the social philosophy of Marx and
other left Hegelians that one can first see a
genuine shift among philoSophers in this
respect. The modes of production and thus
the very technical means of life are now seen
as cultural forces in their own right, and thus
as influencing the thoughts, experiences, and
self-understanding of a society. D 1877 Ernst
Kapp, a philosopher and a contemporary of
Marx, publishes the first book with the title
"Outline for a Philosophy of technology"
(Grundlinien einer Philosophie der Technik),
where he launches the idea of the tool-as an
"organ-extension" of man.
With the First World War the question
takes on another urgency. The war was not
only a human and cultural disaster of previ
ously unseen dimensions. It was also an expe
rience of how the machinery of war somehow
seemed to have taken over the lives of men,
and made them into its servants rather U
its masters. Together with the rapid and con
vulsive industrialization of the West it contrib
uted to bringing the question of technology U
the forefont of the cultural and philosophi
Cdebates in postwar Europe.
In the 1920s many European philosophers
and intellectuals turn their interest toward
technology as the defining issue of our time.
Ortega y Gasset in Spain, Nikolai Berdjajev
in Russia (and France), Oswald Spengler,
Ernst Jiinger, and Ernst Cassirer in Germany,
and many others take part in the discussion
of the meaning and consequences of the tech
nologizing of culture. The culmination of the
Second World War brought the whole mat
ter U yet another level. The atomic bomb
marked a new step in both the technological
and the spiritual evolution of humankind. It
now had the ability to abolish life on eanh
as such. With the parallel discovery of the
human genome, humanity appeared to have
fulfilled the ancient phantasies of a demi
urge that in his hands had the power and the
techne to create and destroy life.
The first phase of this discussion takes
place when Heidegger is developing his own
version of phenomenology as existential
ontology. Yet, in his early published works,
including Being and Time, the question of
technology does not stand forth as a funda
mental concern. It.is not until the early 1950s
that he explicitly and publicly takes on the
question of technology as a philosophical
theme in its own right. He then gives several
public lectures on this theme, which are then
edited into the immensely influential essay
"The Question Concerning Technology"
in 1954. Here he describes the essence of
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