By Professor Gerald L. Bruns

ISBN-10: 0300044208

ISBN-13: 9780300044201

This ebook issues the connection among language and poetry in Heidegger's later writings, the texts amassed in his Unterwegs zur Sprache (On find out how to Language). Gerald L. Bruns illuminates those tough and unusual writings by way of studying Heldegger's sort and shape and through reflecting at the philosopher's vital insights into the non-humanness of language.

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Extra info for Heidegger's Estrangements: Language, Truth, and Poetry in the Later Writings

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Though this tight connection between material falsity and lack of objective reality seems justified if one looks at the Third Meditation, it might not be compatible with later portions of the Meditations. For instance, consider Descartes’s proof of the external world in the Sixth Meditation. He points out in the proof that there must be some ‘active faculty’ producing the ‘ideas of sensible objects’ that are received by his passive faculty of sense-perception. This faculty is not in him, since the ideas are produced ‘without his cooperation and often against his will’ (AT 7: 79, CSM 2: 55).

On this account, it seems clear that the Descartes of the Fourth Set of Replies would see a confused and obscure idea as one that somehow wrongly represents as (for instance, one which seems to represent something it does not). As Bolton describes it here, confused and obscure ideas are those that have a determinate (though mistaken) representational content. However, Bolton also has another account of confusion and obscurity going. Referring to Descartes’s assertion in the Fourth Set of Replies that the idea of cold is materially false because ‘since it is obscure and confused, I cannot decide whether it displays something outside my sensation or not’, she maintains that this is not a ‘significant shift’ from his Third Meditation stance.

Concepts and propositions). (Wilson 1978: 141, my emphasis) Wilson points out that judgements are affirmations or denial towards ideas, which are as-if images of things. But how can we affirm or deny a non-propositional (as-if) image of a thing? A remark that Descartes makes to Mersenne concerning some unknown correspondent provides illumination on this question: I must tell you that your friend has altogether missed my meaning when, in order to mark the distinction between the ideas in the imagination and those in the mind, he says that the former are expressed by terms, and the latter by propositions.

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Heidegger's Estrangements: Language, Truth, and Poetry in the Later Writings by Professor Gerald L. Bruns

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