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Interpretation of Nietzsche's Second Untimely Meditation
Translated by Ullrich Haase and Mark Sinclair
Published by: Indiana University Press
320 Pages
- eBook
- 9780253023155
- Published: September 2016
$9.99
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Martin Heidegger's Nietzsche's Second Untimely Meditation presents crucial elements for understanding Heidegger's thinking from 1936 to 1940. Heidegger offers a radically different reading of a text that he had read decades earlier, showing how his relationship with Nietzche's has changed, as well as how his understandings of the differences between animals and humans, temporality and history, and the Western philosophical tradition developed. With his new reading, Heidegger delineates three Nietzschean modes of history, which should be understood as grounded in the structure of temporality or historicity and also offers a metaphysical determination of life and the essence of humankind. Ullrich Hasse and Mark Sinclair offer a clear and accessible translation despite the fragmentary and disjointed quality of the original lecture notes that comprise this text.
Translators' Introduction
A. Preliminary Remarks
1. Remarks Preliminary to the Exercises
2. Title
3. The Appearance of our Endeavours
B. Section I. Structure. Preparation and Preview of the Guiding Question.
Historiology—Life
4. Historiology—The Historical
On the Unhistorical/Supra-historical and the Relation to Both
5. Section I. 1
6. Section I. 2
7. Section I
8. Comparing
9. The Determination of the Essence of the Human Being on the Basis of Animality
and the Dividing Line between Animal and Human Being
10. Nietzsche's Procedure. On the Determination of the Historical
from the Perspective of Forgetting and Remembering
11. 'Forgetting'—'Remembering'. The Question of 'Historiology' as the
Question of the 'Human Being'. The Course of our Inquiry. One Path among Others.
12. Questions Relating to Section I
13. Forgetting
14. Nietzsche on Forgetting
15. 'Forgetting' and 'Remembering'
16. Historiology and 'the' Human Being
17. 'The Human Being'. 'Culture'. The 'People' and 'Genius'
18. Culture—Non-Culture, Barbarism
19. Human Being and Culture and the People
20. Nietzsche's Concept of 'Culture'
21. The Formally General Notion of 'Culture'. 'Culture' and 'Art'
22. 'The' Human Being and a Culture—a 'People'
23. 'Art' (and Culture)
24. Genius in Schopenhauer
25. The People and Great Individuals
26. Great Individuals as the Goal of 'Culture', of the People, of Humanity
27. 'Worldview' and Philosophy
C. Section II. The Three Modes of Historiology 1. Monumental Historiology
28. The Question of the Essence of 'the Historical',
i.e. of the Essence of Historiology
29. Section II. Structure (7 Paragraphs)
D. Section III
30. The Essence of Antiquarian Historiology
31. Critical Historiology
E. Nietzsche's Three Modes of Historiology and the Question of Historical Truth
32. 'Life'
33. 'Life'. Advocates, Defamers of Life
34. Historiology and Worldview
35. How is the Historical Determined?
36. The Belonging Together of the three Modes of Historiology and Historical Truth
37. The Three Modes of Historiology as Modes of the Remembering Relation to the Past
38. Section II
F. The Human Being. Historiology and History. Temporality
39. Historiology—the Human Being—History (Temporality)
40. The Historical and the Unhistorical
G. 'Historiology'. Historiology and History. Historiology and the Unhistorical
41. 'The Unhistorical'
42. The Un-historical
43. The Un-historical
44. History and Historiology
45. Nietzsche as 'Historian'
46. Historiology and History
47. 'Historiology'
48. History and Historiology
H. Section IV
49. On Section IV ff., Hints
50. Section IV
51. Section IV (Paragraphs 1-6)
I. Section V
52. Section V
53. Section V, Divided into Five Parts
54. Oversaturation with Historiology and with Knowledge Generally
J. Concerning Section V and VI: Truth. 'Justice'. 'Objectivity'. Horizon.
55. Life—'Horizon'
56. Objectivity and 'Horizon'
57. Justice
58. Justice—Truth
59. Life—and Horizon
60. Beings as a Whole—the Human Being
61. 'Truth' and the 'True'
62. The True and Truth
63. Truth and the Human Being
64. Will (Drive) to 'Truth'
65. Nietzsche on the 'Will to Truth'
K. On Sections V and VI. Historiology and Science (Truth). (cf. J. Truth. 'Justice'. 'Objectivity'. Horizon)
66. The Human Being—The Gods
67. Why the Primacy of 'Science' in Historiology?
68. 'Positivism'
69. Historiology
70. Historiology and Science
71. The Impact of Historiology on the Past
72. Truth
73. Historiology as Science
74. 'Historiology' and 'Perspective' and 'Objectivity'
L. Section VI (Justice and Truth)
75. Section VI
76. Section VI (Paras. 1-7)
77. 'Objectivity' and 'Justice'
78. On the Structure of Section VI as a Whole
79. Nietzsche's Question of a 'Higher Justice'
80. Morality and Metaphysics
81. Justice—Truth—Objectivity—Life
82. Justice as 'Virtue'
83. Justice—Truth
84. Truth and Art (Cognition)
85. On Nietzsche's Treatise "On Truth and Lie in an Extra-Moral Sense"
86. Truth and 'Intellect'—Justice
87. Truth and 'Intellect'
88. Nietzsche's Conception of Truth
(Determined from the Ground Up by Western Metaphysics)
89. Justice and Truth
90. Truth, and Science Conditioned by Worldview
91. Truth and Science
92. Historiology Science Truth—Justice
M. Nietzsche's Metaphysics
93. Nietzsche's Metaphysics
94. 'Life' in the Two Senses of World and Human Being
N. 'Life'
95. Nietzsche's Projection of Beings as a Whole
and of the Human Being as 'Life'
96. Disposition
97. Recapitulation According to the Basic Questions
98. Concluding Remark
99. Nietzsche's Early Characterisation of his own Thinking
as 'Inversion of Platonism'
100. 'Life' (ego vivo)
101. The Philosophical Concept
102. On the Critical Meditation
103. Decisive Questioning
104. 'Life'
O. The Question of the Human Being: 'Language'. 'Happiness'. Language (cf. 15, 'Forgetting' and 'Remembering')
105. Language as Use and Using-Up of Words
106. Word and Meaning
107. 'Happiness' and Da-Sein
108. 'Happiness'
P. The Fundamental Stance of the Second Untimely Meditation
109. The Guiding Demand of the Meditation
110. Guiding Stance
111. Concept Formation in Philosophy and the Sciences
112. 'Life'
113. 'Life'
114. 'Life'
115. Nietzsche's Fundamental Experience of 'life' and Opposition to 'Darwinism'
116. Life
117. 'Life'
118. 'Life'
119. 'Life'
120. 'Life'
121. 'Life'
122. Life and 'adaptation'
123. Life—Health and Truth
124. Life as 'Dasein'
125. 'Life' and 'Death'
Q. Animality and Life. Animal—. The 'Living Body'. cf. Lectures of Winter Semester 1929/30
126. Milieu and Environment (World)
127. Soul—Living Body—Body
128. Embodying
129. The Animal has Memory
130. Animal (Questions)
131. Delimitation of the Essence of 'Life' (Animality)
132. Animality
R. The Differentiation of Human Being and Animal
133. The Un-historical and the Historical
134. The Unhistorical—(of the Human Being)
135. Animal and Human Being
S. 'Privation'
136. What Happens to us as 'Privation'
137. 'Privation'—Inter-ruption
T. Structure and Composition of the Second Untimely Meditation
138. On the Advantages and Disadvantages of History for Life
Addenda
I. Seminar Reports
II. Summary by Hermann Heidegger
III. Editorial Postscript
Ullrich Haase is Head of Philosophy at Manchester Metropolitan University. He is author of Starting with Nietzsche and editor of the Journal of the British Society for Phenomenology.
Mark Sinclair is Senior Lecturer in Philosophy at Manchester Metropolitan University and Associate Editor at the British Journal for the History of Philosophy. He is author of Heidegger, Aristotle and the Work of Art.
"Haase and Sinclair render the German into a readable and fluent English. They make potentially clunky and jargon laden passages from the original seem natural, and also do a good job of dealing with the specific difficulties thrown up by this text. In particular, they confront well the problem of distinguishing between Historie, the study of the past, and Geschichte, which is the past in general, as it underpins reality."
~Phenomenological Reviews
"The translators have done an admirable job of striking a balance between eloquence and readability, on the one hand, and fidelity to Heidegger's highly idiosyncratic German, on the other."
~Shane Montgomery Ewegen, Trinity College
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