{"title":"Heidegger and the Riddle of the Early Greeks’ Encounter with das Asiatische","authors":"","doi":"10.1007/s11841-023-00998-5","DOIUrl":null,"url":null,"abstract":"<h3>Abstract</h3> <p>From the 1920s to the 1960s, Martin Heidegger on several occasions referred to the early Greeks’ encounter with what he called ‘the Asiatic’ (<em>das Asiatische</em>). Meanwhile, he was also concerned with a sort of ontological power of destruction and ruination that according to him should be understood in the Greek sense, which he also called <em>das Asiatische</em>. In this article, I first sketch the contributions made by Asian/African traditions to the origin of Greek philosophy and highlight Heidegger’s own recognition of it in the 1920s. Second, I examine Nietzsche’s remarks bearing on the early Greeks’ intricate bond with the Asiatic, which is formulated in terms of a distinction between the ‘Dionysiac Greeks’ and the ‘Dionysiac barbarians.’ Third, I scrutinize Heidegger’s relevant statements—especially those in the 1930s—in the light of Nietzsche’s influence on him. I argue that two different meanings of the Asiatic are at play in Heidegger’s thought: One is the <em>Greek Asiatic</em>, the Being-historical Asiatic; The other is the <em>alien Asiatic</em>, ‘the most foreign and most difficult’ Asiatic, which has been overcome by the Greeks. Fourth, I show that in the 1960s Heidegger seems to consider a sort of conflation of these two meanings—a conflation that remains fraught with tension.</p>","PeriodicalId":44736,"journal":{"name":"Sophia","volume":"12 1","pages":""},"PeriodicalIF":0.5000,"publicationDate":"2024-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Sophia","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1007/s11841-023-00998-5","RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"PHILOSOPHY","Score":null,"Total":0}
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Abstract
From the 1920s to the 1960s, Martin Heidegger on several occasions referred to the early Greeks’ encounter with what he called ‘the Asiatic’ (das Asiatische). Meanwhile, he was also concerned with a sort of ontological power of destruction and ruination that according to him should be understood in the Greek sense, which he also called das Asiatische. In this article, I first sketch the contributions made by Asian/African traditions to the origin of Greek philosophy and highlight Heidegger’s own recognition of it in the 1920s. Second, I examine Nietzsche’s remarks bearing on the early Greeks’ intricate bond with the Asiatic, which is formulated in terms of a distinction between the ‘Dionysiac Greeks’ and the ‘Dionysiac barbarians.’ Third, I scrutinize Heidegger’s relevant statements—especially those in the 1930s—in the light of Nietzsche’s influence on him. I argue that two different meanings of the Asiatic are at play in Heidegger’s thought: One is the Greek Asiatic, the Being-historical Asiatic; The other is the alien Asiatic, ‘the most foreign and most difficult’ Asiatic, which has been overcome by the Greeks. Fourth, I show that in the 1960s Heidegger seems to consider a sort of conflation of these two meanings—a conflation that remains fraught with tension.
期刊介绍：
Sophia is now published by Springer. The back files, all the way to Volume 1:1, are available via SpringerLink! Covers both analytic and continental philosophy of religionConsiders both western and non-western perspectives, including Asian and indigenousIncludes specialist contributions, e.g. on feminist and postcolonial philosophy of religionSince its inception in 1962, Sophia has been devoted to providing a forum for discussions in philosophy and religion, focusing on the interstices between metaphysics and theological thinking. The discussions take cognizance of the wider ambience of the sciences (''natural'' philosophy and human/social sciences), ethical and moral concerns in the public sphere, critical feminist theology and cross-cultural perspectives. Sophia''s cross-cultural and cross-frontier approach is reflected not only in the international composition of its editorial board, but also in its consideration of analytic, continental, Asian and indigenous responses to issues and developments in the field of philosophy of religion.
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