This work explores the troubled relationship and unfinished intellectual dialogue between Paul Celan, regarded by many as the most important European poet after 1945, and Martin Heidegger, perhaps the most influential figure in twentieth-century philosophy. It centers on the persistent ambivalence Celan, a Holocaust survivor, felt toward a thinker who respected him and at times promoted his poetry. Celan, although strongly affected by Heidegger's writings, struggled to reconcile his admiration of Heidegger's ideas on literature with his revulsion at the thinker's Nazi past. That Celan and Heidegger communicated with each other over a number of years, and in a controversial encounter, met in 1967, is well known. The full duration, extent, and nature of their exchanges and their impact on Celan's poetics has been less understood, however. In the first systematic analysis of their relationship between 1951 and 1970, James K. Lyon describes how the poet and the philosopher read and responded to each other's work throughout the period. He offers new information about their interactions before, during, and after their famous 1967 meeting at Todtnauberg. He suggests that Celan, who changed his account of that meeting, may have contributed to misreadings of his poem "Todtnauberg." Finally, Lyon discusses their two last meetings after 1967 before the poet's death three years later. Drawing heavily on documentary material—including Celan's reading notes on more than two dozen works by Heidegger, the philosopher's written response to the poet's "Meridian" speech, and references to Heidegger in Celan's letters—Lyon presents a focused perspective on this critical aspect of the poet's intellectual development and provides important insights into his relationship with Heidegger, transforming previous conceptions of it.

Paola Marrati considers the philosophical sources of Derrida's thought through his reading of both Husserl and Heidegger. Notions such as the contamination of the empirical and the transcendental, dissemination and writing, are explained as a guiding thread that runs through Derrida's early and later works.

§ 1. Remarks on the Current Status of the Problematic. The literature treating the relationship between the phenomenologies of Husserl and Heidegger has not been kind to Husserl. Heidegger's "devastating" phenomenologically ontological critique of traditional epistemology and ontology, advanced under the rubric of "fundamental ontology" in Being and Time, has almost been universallyl received, despite the paucity of its references to Husserl, as sounding the death knell for Husserl's original formulation of phenomenology. The recent publication of Heidegger's lectures from the period surrounding his composition of Being and Time, lectures that contain detailed references and critical analyses of Husserl's phenomenology, and which, in the words of one respected commentator, Rudolf Bernet, "offer at long last, insight into the principal sources of fundamental ontology,"2 will, if 3 the conclusions reached by the same commentator are any indication, serve only to reinforce the perception of Heidegger's phenomenological /I superiority" over Husserl. This is not to suggest that the tendency toward Heidegger partisan ship in the literature treating the relationship of his phenomenology to Husserl's has its basis in extra-philosophical or extra-phenome nological concerns and considerations. Rather, it is to draw attention to the undeniable 'fact' that Heidegger's reformulation of Husserl's phenomenology has cast a "spell" over all subsequent discussions of the basic problems and issues involved in what has become known as their "controversy.

This book brings a central figure of the early German Romantic movement—the poet and philosopher Novalis—into dialogue with the work of Martin Heidegger. Looking beyond the question of direct influence, the book demonstrates that Novalis and Heidegger pursued complementary endeavors as thinkers of relation. Implicitly operative in their thinking, Peter Hanly argues, is an excavation of the Greek conception of harmonia found in the fragments of the pre-Socratic thinker Heraclitus. This is a conception that understands harmony not as concordance but as primal dissonance. It is this experience of harmonia, Hanly proposes, that allows both Novalis and Heidegger to think relation in terms of dynamic and contradictory energies of separation and convergence. Between Heidegger and Novalis thus is a study of the “in-between,” associated in Novalis with energies of fertility and productivity and in Heidegger with energies of agonistic difference. An entirely new approach to both Novalis and Heidegger, this book will interest scholars and students engaged with continental philosophy and the legacy of German Romanticism.

Only by confronting such uncanny and difficult figures, de Vries claims, can one begin to think and act upon the ethical and political imperatives of our day.--Richard Rorty, Stanford University "MLN"

The ongoing publication of Heidegger's complete works has called into question the interpretive and translative practices that have historicized Heidegger's thinking through the adaptation of categories and mind-sets inherited from metaphysics. Ivo De Gennaro argues that the posthumous treatises in particular - many of which have yet to be translated into English - show that the "other onset of thinking" that Being and Time inaugurated and which those historicizing accounts have interpreted and translated away, has already taken place. This book, on the other hand, speaks solely from that other onset, that of being itself. While arguing the "one-pointedness" of Heidegger's entire path of thinking, De Gennaro draws mainly on the posthumous treatises to offer both a provisional exploration of, and an introduction to, a thinking whose sense and implications have barely begun to emerge. This challenging and original interpretation marks an important contribution to Heidegger scholarship.

Hopkins and Heidegger is a new exploration of Gerard Manley Hopkins' poetics through the work of Martin Heidegger. More radically, Brian Willems argues that the work of Hopkins does no less than propose solutions to a number of hitherto unresolved questions regarding Heidegger's later writings, vitalizing the concepts of both writers beyond their local contexts. Willems examines a number of cross-sections between the poetry and thought of Hopkins and the philosophy of Heidegger. While neither writer ever directly addressed the other's work - Hopkins died the year Heidegger was born, 1899, and Heidegger never turns his thoughts on poetry to the Victorians - a number of similarities between the two have been noted but never fleshed out. Willems' readings of these cross-sections are centred on Hopkins' concepts of 'inscape' and 'instress' and around Heidegger's reading of both appropriation (Ereignis) and the fourfold (das Geviert). This study will be of interest to scholars and postgraduates in both Victorian literature and Continental philosophy.

The Frankfurt School philosopher Herbert Marcuse (1898–1979) studied with Martin Heidegger at Freiburg University from 1928 to 1932 and completed a dissertation on Hegel’s theory of historicity under Heidegger’s supervision. During these years, Marcuse wrote a number of provocative philosophical essays experimenting with the possibilities of Heideggerian Marxism. For a time he believed that Heidegger’s ideas could revitalize Marxism, providing a dimension of experiential concreteness that was sorely lacking in the German Idealist tradition. Ultimately, two events deterred Marcuse from completing this program: the 1932 publication of Marx’s early economic and philosophical manuscripts, and Heidegger’s conversion to Nazism a year later. Heideggerian Marxism offers rich and fascinating testimony concerning the first attempt to fuse Marxism and existentialism. These essays offer invaluable insight concerning Marcuse’s early philosophical evolution. They document one of the century’s most important Marxist philosophers attempting to respond to the “crisis of Marxism”: the failure of the European revolution coupled with the growing repression in the USSR. In response, Marcuse contrived an imaginative and original theoretical synthesis: “existential Marxism.”

Heidegger’s later thought is a thinking of things, so argues Andrew J. Mitchell in The Fourfold. Heidegger understands these things in terms of what he names “the fourfold”—a convergence of relationships bringing together the earth, the sky, divinities, and mortals—and Mitchell’s book is the first detailed exegesis of this neglected aspect of Heidegger’s later thought. As such it provides entrée to the full landscape of Heidegger’s postwar thinking, offering striking new interpretations of the atomic bomb, technology, plants, animals, weather, time, language, the holy, mortality, dwelling, and more. What results is a conception of things as ecstatic, relational, singular, and, most provocatively, as intrinsically tied to their own technological commodification. A major new work that resonates beyond the confines of Heidegger scholarship, The Fourfold proposes nothing less than a new phenomenological thinking of relationality and mediation for understanding the things around us.