By Martin Heidegger
Heidegger's comments during this seminar light up his interpretations not just of pre-Socratic philosophy, but in addition of figures akin to Hegel and Holderllin. whilst, Heidegger clarifies many past due advancements in his personal realizing of fact, Being, and figuring out. Heidegger and Fink, either deeply rooted within the Freiburg phenomenological culture, provide competing methods to the phenomenological studying of the traditional text-a type of interpreting that, as Fink says, is "not quite a bit all for the philological troublesome ... as with advancing into the problem itself, that's, towards the problem that should have stood ahead of Heraclitus's non secular view."
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Additional info for Heraclitus Seminar, 1966-67
HEIDEGGER: The explication of Fr. II began with the word 1tAT)yij that was referred to the lightning bolt that steers 'ta 1tclV'ta, as is said in Fr. 64. The explication was directed to lv. In starting from lv in the specific form of the lightning bolt, it was made clear that and how n:civ EQ1t£'t6v is to be comprehended as 'ta 1tclV'ta. Your question about the inanimate which would also belong to 1tclV'ta is in fact foolish, because a specific domain is therewith marked off in opposition to another domain.
HEJDEGGER: Pindar also connected gold, and thus the radiant, with fire and lightning. The preceding inspection of Fr. 29 has indicated to us that a specific human comportment is at first mentioned. FtNK: In this comportment of the noble minded, the fundamental relatedness of b and :n:avta is mirrored in a certain manner in everlasting glory. Also in Fr. 7, :n:avta stepped into association with human comportment. There, however, it was discerning cognizance. In Ft·. 29, :n:avta are also seen in their reference back to a human comportment.
Glory relates itself to all other things as radiance to dullness. Fr. 90 also belongs here in so far as it speaks of the relationship of gold and goods. Gold also relates itself to goods as radiance to dullness. HEJDEGGER: Fr. 29 also names the :n:ollo£ next to the aQLO'tOL [the best]. In Fr. I, the :n:ollo£ are compared with the cbtElQOLOLV, with the untried, who are contrasted with £:yw, that is, with Heraclitus. But we may not understand this opposition, as Nietzsche did, as a separation of the prideful from the herd.
Heraclitus Seminar, 1966-67 by Martin Heidegger