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What is called thinking?, by Martin Heidegger
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What Is Called Thinking?, by Heidegger, Martin; tr. by J. Glenn Gray
- Published on: 1968
- Binding: Paperback
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THE PHILOSOPHER OF BEING EXPLORES THIS QUESTION IN A SERIES OF LECTURES
By Steven H Propp
Martin Heidegger (1889-1976) was an influential and controversial German philosopher, primarily concerned with Being, and phenomenology---who was widely (perhaps incorrectly) also perceived as an Existentialist. His relationship with the Nazi party in Germany has been the subject of widespread controversy and debate [e.g., Heidegger and Nazism, Heidegger and the Nazis, Heidegger's Crisis: Philosophy and Politics in Nazi Germany, Heidegger and the Question of National Socialism, etc.] He wrote many other books, such as Being and Time, Introduction to Metaphysics, Basic Writings, Nietzsche, Vol. 1: The Will to Power as Art, Vol. 2: The Eternal Recurrence of the Same, Nietzsche: Vol. 3: The Will to Power as Knowledge and as Metaphysics; Vol. 4: Nihilism, The Question Concerning Technology, etc.
The Introduction by J. Glenn Gray notes, “[This book] is a course of university lectures. Martin Heidegger delivered these lectures to his students during the winter and summer semesters of 1951 and 1952 at the University of Freiburg. They were the last before his formal retirement from the university. They were also the first lectures he was permitted to give there since 1944, when he was drafted by the Nazis into the people’s militia and was afterwards forbidden to teach by the French occupying powers. What this long interrupting in his teaching activity must have cost him is not difficult to guess, for Heidegger is above all else a teacher. It is no accident that nearly all his publications since ‘Being and Time’ (1927) were first lectures or seminar discussions.”
Heidegger begins the first lecture, “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… 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.” (Pg. 3-4)
He asserts, “most thought-provoking for our thought-provoking time is that we are still not thinking. The reason is never exclusively or primarily that we men do not sufficiently reach out and turn toward what properly gives food for thought; the reason is that this most thought-provoking thing turns away from us, in fact has long since turned away from man. And what withdraws in such a manner, keeps and develops its own, incomparable nearness.” (Pg. 17)
He summarizes, “In the present discourse… the word ‘thinking’ means as much as ‘having views.’ One might say, for instance: ‘I think it will snow tonight.’ But he who speaks that way is not thinking, he just has views on something. We must be very careful, however, not to regard this ‘viewing’ as insignificant. All our daily life and all we do moves within what we have in view, and necessarily so. Even the sciences stay within it. And how is it one-sided? Is it not one of science’s highest principles to explore its objects from as many sides as possible, even from all sides? Where is the one-sidedness in that? It lies precisely in the sphere of scientific exploration. Historical science may thoroughly explore a period, for instance, in every possible respect, and yet never explore what history is.” (Pg. 32)
Later, he again summarizes: “We ask: What is called thinking?---and we talk about Nietzsche… What is being said is what Nietzsche is thinking. As a thinker, he thinks what is, in what respect it is, and in what way it is. He thinks that what is, particular beings in their Being. The thinkers’ thinking would thus be the relatedness to the Being of beings. If we follow what the thinker Nietzsche thinks, we operate within this relatedness to Being. We are thinking. To say it more circumspectly, we are attempting to let ourselves become involved in this relatedness to Being. We are attempting to learn thinking.” (Pg. 85-86)
He asserts, “What about Being and Time, then? Must not one as much as the other, Being as much as Time---must not both become questionable in their relatedness, first questionable and finally doubtful? And does this not show, then, that something was left unthought at the very core of the definition which is regarded as guiding all Western metaphysics---something essential in the essential nature of Being? The question ‘Being and Time’ points to what is unthought in all metaphysics. Metaphysics consists in this unthought matter; what is unthought in metaphysics is therefore not a defect in metaphysics. Still less may we declare metaphysics to be… a mistake, on the grounds that it rests upon this unthought matter.” (Pg. 103)
He observes, “Memory, in the sense of human thinking that recalls, dwells where everything that gives food for thought is kept in safety. We shall call it the ‘keeping.’ It harbors and conceals what gives us food for thought. ‘Keeping’ alone GIVES freely what is ‘to-be-thought, what is most thought-provoking, it frees it as a gift. But the keeping… itself is the most thought-provoking thing, itself is its mode of giving---giving itself which ever and always is food for thought. Memory, as the human recall of what must be thought about, consists in the ‘keeping’ of what is most thought-provoking. Keeping is the fundamental nature and essence of memory.” (Pg. 150-151)
In the final lecture, he admits, “What has been gained? We merely replace the accustomed words ‘being’ and ‘to be’ with less accustomed ones---‘present’ and ‘to be present’. Yet we must admit that the word ‘to be’ always dissipates like a vapor, into every conceivable vague signification, while the word ‘present’ speaks at once more clearly: something present, that is, present to us. Present and presence means: what is with us. And that means: to endure in the encounter.” (Pg. 233-234)
He concludes, “‘What is called thinking?’ At the end we return to the question we asked at first when we found out what our word ‘thinking’ originally means. ‘Thanc’ means memory, thinking that recalls, thanks. But in the meantime we have learned to see that the essential nature of thinking is determined by what there is to be thought about: the presence of what is present, the Being of beings. Thinking is thinking only when it RECALLS in thought … the duality of beings and Being. This quality is what properly gives food for thought. And what is so given, is the gift of what is more worthy of question.” (Pg. 244)
This is one of Heidegger’s most important books of his “later” period, and it will be of great interest to anyone studying his thought, and its development.
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