Quotes from Martin Heidegger

The things for which we owe thanks are not things we have from ourselves. They are given to us. We receive many gifts, of many kinds. But the highest and really most lasting gift given to us is always our essential nature, with which we are gifted in such a way that we are what we are only through it. That is why we owe thanks for this endowment, first and unceasingly.

Vsakdo je drugi in nih?e ni on sam.

In der Region, in der alles, was gefunden wird, im Lichte der Ursache-Wirkungs-Beziehung dargestellt wird, kann selbst Gott seine Heiligkeit und Herrlichkeit und all die Geheimnis seiner Distanz verlieren.

In its factical existence, any particular Dasein either 'has the time' or 'does not have it'. It either 'takes time' for something or 'cannot allow any time for it'. Why does Dasein 'take time', and why can it 'lose' it? Where does it take time from? How is this time related to Dasein's temporality?

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?

Das Fragen baut an einem Weg.

Only in thoughtful dialogue with what it says can this fragment of thinking be translated. However, thinking is poetizing, and indeed more than one kind of poetizing, more than poetry and song.

Ceea-ce-se-situeaza-în-sine-însusi devine, din clipa în care este considerat dinspre privitor, ceea-ce-se-în-fatiseaza, ceea ce se ofera în aspectul sau exterior.

One expects philosophy to promote, and even to accelerate, the practical and technical business of culture by alleviating it, making it easier. {9}

Ä°ki insan?n aras?nda bazen, çok nadir, bir dünya oluÅŸuyor. Sonra bu bir vatan oluyor, kabul etmeye çoktan haz?r olduÄŸumuz bu minicik mikro-dünya, biri çekip gittiÄŸinde y?k?l?yor. Gidiyorum, çok sakinim ve düÅŸünüyorum: gitti.

Speaking a lot about something does not in the least guarantee that understanding is thus furthered. On the contrary, talking at great length about something covers things over and brings what is understood into an illusory clarity, that is, the unintelligibility of the trivial. But to keep silent does not mean to be mute ... one who is mute still has the tendency to speak. ... Authentic silence is possible only in genuine discourse. In order to be silent, Dasein must have something to say.

The thoughtless habit of using the words "existence" and "exist" as designations for being is one more indication of our estrangement both from being and from a radical, forceful, and definite exegesis of being.

Each one of us is what he pursues and cares for. In everyday terms, we understand ourselves and our existence by way of the activities we pursue and the things we care of.

let himself be drawn hither by the coercion of the phenomena themselves

Der Mensch versucht vergeblich, durch sein Planen den Erdball in eine Ordnung zu bringen, wenn er nicht dem Zuspruch des Feldweges eingeordnet ist.

Philosophy, then, is that thinkins with which one can start nothing and about which housemaids necessarily laugh. Such a definition of philosophy is not a mere joke but is something to think over. We shall fo well to remember occasionally that by our strolling we can fall into a well whereby we may not reach ground for quite some time.

The moving force in Showing of Saying is Owning. It is what brings all present and absent beings each into their own, from where they show themselves in what they are, and where they abide according to their kind. This owning which brings them there, and which moves Saying as Showing in its showing we call Appropriation. It yields the opening of the clearing in which present beings can persist and from which absent beings can depart while keeping their persistence in the withdrawal.

To modern metaphysics, the Being of beings appears as will. But inasmuch as man, because of his nature as the thinking animal and by virtue of forming ideas, is related to beings in their Being, is thereby related to Being, and is thus determined by Being—therefore man's being, in keeping with this relatedness of Being (which now means, of the will) to human nature, must emphatically appear as a willing.

Nur noch ein Gott kann uns retten.

Man stares at what the explosion of the atom bomb could bring with it. He does not see that the atom bomb and its explosion are the mere final emission of what has long since taken place, has already happened.

August este singur pe vîrful unui munte; sînt ultimele sale zile. Poetul spune: "El sta aici si asculta vidul pur. Totul e ciudat, o nalucire. Pe mare (cîndva, August calatorise adesea pe mare) se misca totusi ceva; acolo exista sunet, ceva ce se putea auzi, un cor al apelor. Aici — nimicul se întîlneste cu nimicul într-o absenta fara hotare. Nu-ti ramîne decît sa dai din cap, plin de resemnare.

We do not have any clear, common and simple relation to reality and to ourselves. That is the big problem of the Western world.

The divinity of the gods must first eventuate before a god appears and before the naming word, which names "the gods", can be heard.

The essence of technology is by no means anything technological.