While there are many books on the romantics, and many books on Heidegger, there has been no book exploring the connection between the two. Pol Vandevelde’s new study forges this important link. Vandevelde begins by analyzing two models that have addressed the interaction between literature and philosophy: early German romanticism (especially Schlegel and Novalis), and Heidegger’s work with poetry in the 1930s. Both models offer an alternative to the paradigm of mimesis, as exemplified by Aristotle’s and Plato’s discussion of poetry, and both German romanticism and Heidegger owe a deep debt to Plato. The study goes on to defend the view that Heidegger was influenced by romanticism. The author’s project is thus both historical, showing the specificity of the romantic and Heideggerean works, and systematic, defending aspects of their alternative mode of thinking while also pointing to their weaknesses.

From Romanticism to Critical Theory explores the philosophical origins of literary theory via the tradition of German philosophy that began with the Romantic reaction to Kant. It traces the continuation of the Romantic tradition of Novalis, Friedrich Schlegel and Schleiermacher, in Heidegger's approaches to art and thruth, and in the Critical Theory of Benjamin and Adorno. Andrew Bowie argues, against many current assumptions, that the key aspect of literary theory is not the demonstration of how meaning can be deconstructed, but rather the relevation of how questions of language and literature change modern philosophical conceptions of thruth. He shows how the dialogue between literary theory, hermeneutics and analytical philosophy can profit from a re-examination of the understanding of language, thruth and literature in modern German philosophy. From Romanticism to Critical Theory will provide a vital new introduction to central theoretical questions for students of philosophy, literature, German studies, cultural and social theory.

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Futurists speculate that we are heading towards a 'singularity,' where AI will outsmart human beings, and humanity will coalesce into a single, ever-expanding mind for which data is everything. The idea mirrors conceptions of God as everything, singular, and all-knowing. But is this idea of the singularity, or God, good for humanity? Oneness has its attractions. But what space does it leave for individuality and difference? In this book, British-Jewish theologian, Harris Bor, explores these questions by applying approaches to oneness and difference found in the thought of philosophers, Benedict Spinoza (1632-1677) and Martin Heidegger (1889-1976), to the challenges of religious belief and practice in the era of AI. What emerges is a dynamic religion of the everyday capable of balancing all aspects of being, while holding tight to a God who is both singular and wholly other, and which urges us, above all, to stay human.

Martin Heidegger is one of the most influential philosophers of the 20th Century, and a key philosophical resource for literary critics. Not only has he written about poetry, generations of poets have engaged his writings. And yet, for Heidegger poetry and literature are separate. An essential part of the project of this book therefore is to show how both the distinction and connection between literature and poetry is staged within Heidegger's thought. It offers Heidegger's perspective on a range of key themes, topics, poets, and writers, including Poetry and Poetics, Ancient Greek theatre and tragedies and then specifically Friedrich Hölderlin, Thomas Mann, Paul Celan, Euripides and Sophocles. As the Chapters comprising this book make clear, Heidegger's work remains indispensable for any serious engagement with either literature or poetry today.

Ludwig Wittgenstein and Martin Heidegger are arguably the two most influential philosophers of the twentieth century. Their work not only reshaped the philosophical landscape, but also left its mark on other disciplines, including political science, theology, anthropology, ecology, mathematics, cultural studies, literary theory, and architecture. Both sought to challenge the assumptions governing the traditions they inherited, to question the very terms in which philosophy’s problems had been posed, and to open up new avenues of thought for thinkers of all stripes. And despite considerable differences in style and in the traditions they inherited, the similarities between Wittgenstein and Heidegger are striking. Comparative work of these thinkers has only increased in recent decades, but no collection has yet explored the various ways in which Wittgenstein and Heidegger can be drawn into dialogue. As such, these essays stage genuine dialogues, with aspects of Wittgenstein’s elucidations answering or problematizing aspects of Heidegger’s, and vice versa. The result is a broad-ranging collection of essays that provides a series of openings and provocations that will serve as a reference point for future work that draws on the writings of these two philosophers.

Heidegger's engagement and disillusionment with National Socialism can both be properly seen to rest on the notion of "the people" that he takes over from traditional German nationalism and elaborates in his philosophical critique of the modern subject.

By systematically uncovering and comprehensively examining the epistemological implications of Heidegger's history of being and Foucault's archaeology of discursive formations, Towards an Epistemology of Ruptures shows how Heidegger and Foucault significantly expand the notions of knowledge and thought. This is done by tracing their path-breaking responses to the question: What is the object of thought? The book shows how for both thinkers thought is not just the act by which the object is represented in an idea, and knowledge not just a state of the mind of the individual subject corresponding to the object. Each thinker, in his own way, argues that thought is a productive event in which the subject and the object gain their respective identity and knowledge is the opening up of a space in which the subject and object can encounter each other and in which true and false statements about an object become possible. They thereby lay the ground for a new conceptual framework for rethinking the very relationship between knowledge and its object.

In Heidegger's Religious Origins, Benjamin D. Crowe explores the meaning and relevance of Heidegger's early theological development, especially his intellectual ties with Martin Luther. Devoting particular attention to Heidegger's philosophy of religion in the turbulent aftermath of World War I, Crowe shows Heidegger tightening his focus and searching his philosophical practice for ideas on how one cultivates an "authentic" life beyond the "destruction" of Europe. This penetrating work reveals Heidegger wrestling and coming to grips with his religious upbringing, his theological education, and his religious convictions. While developing Heidegger's notion of destruction up to the publication of Being and Time, Crowe advances a new way to think about the relationship between destruction and authenticity that confirms the continuing importance of Heidegger's early theological training.

There has been much debate over the relationship of Heidegger's philosophy—in particular his book Being and Time—to his practical involvement with National Socialism. Yet the question has never been addressed through a comparison of Being and Time with other texts on history and politics written at the time. Johannes Fritsche does this, providing a detailed interpretation of the relevant passages in Being and Time—especially sections 72-77 on fate, community, and society. He analyzes for comparison two other authors who explicitly regarded themselves as rightists—Adolf Hitler (Mein Kampf) and Max Scheler (Formalism in Ethics and other writings)—and two authors on the left—Georg Lukács (History and Class Consciousness) and Paul Tillich (The Socialist Decision). Fritsche concludes that Being and Time is a brilliant summary of right-wing politics in general, which proposes the destruction of liberal society in order to regenerate an idealized community. In addition, Heidegger rejects positions on the right, such as Scheler's, that enabled their authors to distance themselves from the most extreme political rightists, and thus he paves the way for National Socialism. Being and Time, Fritsche demonstrates, must be seen as a clear case for the National Socialists and their project of revitalization of the Volksgemeinschaft, the community of the people. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1999. There has been much debate over the relationship of Heidegger's philosophy—in particular his book Being and Time—to his practical involvement with National Socialism. Yet the question has never been addressed through a comparison of Being and Ti