By Andrew Feenberg

This brief booklet contrasts the philosophies of know-how of Heidegger and Marcuse, one in every of Heidegger's superstar scholars, and relates their paintings to modern expertise stories. Feenberg units out the historic and theoretical historical past of the talk, then discusses each one philosopher's thought in flip, and ends with a tremendous research of the consequences for modern expertise reviews. even if Heidegger's paintings within the philosophy of know-how is broadly mentioned and has already been addressed in a handful of books, Marcuse's paintings has been principally missed. This publication could be the first to significantly interact Marcuse as a thinker of know-how, and as such is bound to make a tremendous impression at the box.

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Additional resources for Heidegger and Marcuse: The Catastrophe and Redemption of History

Sample text

The fixed nature of its essences corresponds to its own lack of historical self-consciousness, its inability to conceive of becoming as the fundamental ontological determination. Today such an unhistorical conception of essence is unacceptable. We have learned that human beings make themselves and their world in the course of history. Not just individual things are caught up in time, but essences as well. If we are to revive the language of essence today, its conceptualization must therefore be historical.

In any case, Heidegger’s explanation of both physis and techné, nature and art, depends on kinesis in this specific sense. In some of his earliest writings, Heidegger relates Aristotle’s conception of movement to human activity in general. ” Aristotle’s concept of phronesis is interpreted as an anticipation of Heidegger’s own concept of circumspection (Umsicht), the form of practical intelligence associated with the movement of factical life. This approach to Aristotle is concretized fruitfully by identifying the inner structure of Aristotelian kinesis with production.

These interactions are a source of tensions that drive things forward toward their developmental potentialities. For Hegel, potentialities are inscribed in things but do not constitute them as independent Aristotelian substances. Instead, something in the constellation of their present connections gives a direction to their development. But what is this something? Why is development development rather than mere random change? This question, so far as it concerns Hegel, is usually answered by reference to the “absolute,” which is supposed to be the end toward which all things tend.

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