What Is Called Thinking?

Overview

"For an acquaintance with the thought of Heidegger, What Is Called Thinking? is as important as Being and Time. It is the only systematic presentation of the thinker's late philosophy and . . . it is perhaps the most exciting of his books."—Hannah Arendt

This is the only systematic presentation of the Heidegger's late philosophy and is perhaps the most exciting of his books.

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Overview

"For an acquaintance with the thought of Heidegger, What Is Called Thinking? is as important as Being and Time. It is the only systematic presentation of the thinker's late philosophy and . . . it is perhaps the most exciting of his books."—Hannah Arendt

This is the only systematic presentation of the Heidegger's late philosophy and is perhaps the most exciting of his books.

Read More Show Less

Editorial Reviews

Jean M. Perreault
As near a definitive statement of Heidegger's new period as can be found.
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Product Details

  • ISBN-13: 9780060905286
  • Publisher: HarperCollins Publishers
  • Publication date: 3/28/1976
  • Series: Harper Perennial
  • Pages: 272
  • Sales rank: 263,964
  • Product dimensions: 7.90 (w) x 5.28 (h) x 0.67 (d)

Meet the Author

Martin Heidegger (1889-1976) was born in Baden-Württemberg, Germany. He studied at the University of Freiburg and became a professor at the University of Marburg in 1932. After publishing his his magnum opus, Being and Time (1927), he returned to Freiburg to assume the chair of philosophy upon Husserl's retirement.

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Read an Excerpt

Chapter One

Lecture One

We come to know what it means to think when we ourselves try to think. If the attempt is to be successful, we must be ready to learn thinking.

As soon as we allow ourselves to become involved in such learning, we have admitted that we are not yet capable of thinking.

Yet man is called the being who can think, and rightly so. Man is the rational animal. Reason, ratio, evolves in thinking. Being the rational animal, man must be capable of thinking if he really wants to. Still, it may be that man wants to think, but can't. Perhaps he wants too much when he wants to think, and so can do too little. Man can think in the sense that he possesses the possibility to do so. This possibility alone, however, is no guarantee to us that we are capable of thinking. For we are capable of doing only what we are inclined to do. And again, we truly incline only toward something that in turn inclines toward us, toward our essential being, by appealing to our essential being as the keeper who holds us in our essential being. What keeps us in our essential nature holds us only so long, however, as we for our part keep holding on to what holds us. And we keep holding on to it by not letting it out of our memory. Memory is the gathering of thought. Thought of what? Thought of what holds us, in that we give it thought precisely because It remains what must be thought about. Thought has the gift of thinking back, a gift given because we incline toward it. Only when we are so inclined toward what in itself is to be thought about, only then are we capable of thinking.

In order to be capable of thinking, we need to learn itfirst. What is learning? Man learns when he disposes everything he does so that it answers to whatever essentials are addressed to him at any given moment. We learn to think by giving our mind to what there is to think about.

What is essential in a friend, for example, is what we call "friendly." In the same sense we now call "thought-provoking" what in itself is to be thought about. Everything thought-provoking gives us to think. But it always gives that gift just so far as the thought-provoking matter already is intrinsically what must be thought about. From now on, we will call "most thought-provoking" what remains to be thought about always, because it is at the beginning, before all else. What is most thought-provoking? How does it show itself in our thought-provoking time?

Most thought-provoking is that we are still not thinking--not even yet, although the state of the world is becoming constantly more thought-provoking. True, this course of events seems to demand rather that man should act, without delay, instead of making speeches at conferences and international conventions and never getting beyond proposing ideas on what ought to be, and how it ought to be done. What is lacking, then, is action, not thought.

And yet--it could be that prevailing man has for centuries now acted too much and thought too little. But how dare anyone assert today that we are still not thinking, today when there is everywhere a lively and constantly more audible interest in philosophy, when almost everybody claims to know what philosophy is all about! Philosophers are the thinkers par excellence. They are called thinkers precisely because thinking properly takes place in philosophy.

Nobody will deny that there is an interest in philosophy today. But--is there anything at all left today in which man does not take an interest, in the sense in which he understands "interest"?

Interest, interesse, means to be among and in the midst of things, or to be at the center of a thing and to stay with it. But today's interest accepts as valid only what is interesting. And interesting is the sort of thing that can freely be regarded as indifferent the next moment, and be displaced by something else, which then concerns us just as little as what went before. Many people today take the view that they are doing great honor to something by finding it interesting. The truth is that such an opinion has already relegated the interesting thing to the ranks of what is indifferent and soon boring.

It is no evidence of any readiness to think that people show an interest in philosophy. There is, of course, serious preoccupation everywhere with philosophy and its problems. The learned world is expending commendable efforts in the investigation of the history of philosophy. These are useful and worthy tasks, and only the best talents are good enough for them, especially when they present to us models of great thinking. But even if we have devoted many years to the intensive study of the treatises and writings of the great thinkers, that fact is still no guarantee that we ourselves are thinking, or even are ready to learn thinking. On the contrary--preoccupation with philosophy more than anything else may give us the stubborn illusion that we are thinking just because we are incessantly "philosophizing."

Even so, it remains strange, and seems presumptuous ous, to assert that what is most thought-provoking in our thought-provoking time is that we are still not thinking. Accordingly, we must prove the assertion. Even more advisable is first to explain it. For it could be that the demand for a proof collapses as soon as enough light is shed on what the assertion says. It runs:

Most thought-provoking in our thought-provoking time is that we are still not thinking.

It has been suggested earlier how the term "thought-provoking" is to be understood. Thought-provoking is what gives us to think. Let us look at it closely, and from the start allow each word its proper weight. Some things are food for thought in themselves, intrinsically, so to speak innately. And some things make an appeal to us to give them thought, to turn toward them in thought: to think them.

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