The Beginning Of Western Philosophy : Interpret...
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We want to seek out the beginning of Western philosophy. What we find therein is little. And this little is incomplete. The tradition ordinarily calls Thales of Miletus the first philosopher. Much is reported about him and his teaching. But nothing is handed down directly.
'First published in German in 1984 as volume 45 of Martin Heidegger's collected works, this book translates a lecture course he presented at the University of Freiburg in 1937-1940. Heidegger here raises the question of the essence of truth, not as a "problem" or as a matter of "logic", but precisely as a genuine philosophical question, in fact the one basic question of philosophy. Thus, this course is about the intertwining of the essence of truth and the essence of philosophy. On both sides Heidegger draws extensively upon the ancient Greeks, on their understanding of truth as aletheia and their determination of the beginning of philosophy as the disposition of wonder. In addition, these lectures were presented at the time that Heidegger was composing his second magnum opus, Beiträge zur Philosophie , and provide the single best introduction to that complex and crucial text.'
British philosophy had its beginnings in the relatively open social conditions of pre-Revolutionary England with the British Empiricists Francis Bacon, Thomas Hobbes and during the period of the Restoration, John Locke.
Descartes stands at the beginning of modern philosophy and Heidegger accepts Descartes' role in the history of metaphysics. Descartes is the first thinker who discovers the "cogito sum" as an indubitable and the most certain foundation and thereby liberates philosophy from theology. He is the first subjectivistic thinker in the modern philosophy and he grounds his subjectivity on his epistemology.
furthermore, Heidegger investigates "knowing" in terms of its ontological basis. For this reason, Heidegger denies the Kantian logical description of the possibility of knowledge and rejects the scientific explanation of things as present-at-hand. Heidegger sees Descartes' epistemology behind modern thoughts. Modern thoughts on the term of "knowing" are basically theoretical and are the derived form from ready-to-hand. Heidegger thinks that we must go beyond the knowledge of present-at-hand and that we just reach the primordial knowledge of things present-at-hand which is ready-at-hand. Therefore, he tries to reveal a pre-understanding of present-at-hand. His thought is somehow an anti-modern idea. The term knowing, for Heidegger, is knowing one self, knowing its existence, knowing its own Being. Knowing is an ontological realization of one's own Being because Dasein essentially comports itself toward its own Being. Dasein's self comporting toward its own Being distinguishes Dasein from everything else. It is distinctly a way of Being ontologically from the traditional subject as present-at-hand. For this reason, according to Heidegger, critical philosophy in modern times (such as the Kantian philosophy) is uncritical and dogmatic because, in beginning with the problem of knowledge, "the question of the kind of Being which belongs to the knowing subject is left entirely unasked." (10)
The basic concept of every philosophy lies in an idea of how the knower relates himself to the things known. This leads to a distinction between realism and idealism throughout the entire history of western philosophy. However, Heidegger's phenomenology is deliberately neither realistic nor idealistic. His phenomenology has a place in history lying beyond the traditional metaphysical opposition of realism and idealism. Heidegger's task of phenomenology tries to overcome the traditional metaphysics since Plato's time. 781b155fdc