Tobias Keiling

_English summary:_ A life of leisure holds the promise of a way of living that is self-determined and fulfilling. Yet it is in no way clear what leisure is. The definition of leisure cannot be given with the distinction of work and free time. For leisure is 'more' than and something other than free time--but what kind of 'more' is sought here? What kind of happiness does leisure promise? Is there a freedom realised only in leisure? The volume approaches the topic of leisure from the disciplinary perspectives of philosophy, theology, sociology, psychology, and medicine. These perspectives open up a field of concepts from which leisure can be understood: work and free time, contemplation, releasement, and mindfulness._ German description:_ Mit einem Leben in Musse ist das Versprechen eines selbstbestimmten und erfullten Daseins verbunden. Dabei ist keineswegs klar, was Musse ausmacht. Durch die Unterscheidung von Arbeit und Freizeit ist das Spezifikum der Musse nicht zu fassen. Denn Musse ist `mehr` und anderes als Freizeit - aber was ist das fur ein Mehr? Was fur ein Gluck verspricht die Musse? Gibt es eine Freiheit, die sich nur in Musse realisiert?Der Band nahert sich dem Thema der Musse aus den disziplinaren Perspektiven von Philosophie, Theologie, Soziologie, Psychologie und Medizin. Diese Perspektiven erschliessen ein Feld von Konzepten, von denen her sich Musse verstehen lasst: Arbeit und Freizeit, Kontemplation, Gelassenheit und Achtsamkeit. Die weiteren Autoren:Joachim Bauer, Gunter Figal, Sarah Gouda, Sylvaine Gourdain, Thomas Jurgasch, Roman Kiefer, Andreas Kirchner, Alexander Lenger, Minh-Tam Luong, Stefan Schmidt, Michael Vollstadt.

_English summary:_ The link between leisure and contemplative activity, as paradigmatically developed in Aristotle's Nicomachean Ethics, has a pre- and long post-history reaching into present day philosophy and theology. Aristotle's melding of leisure with theory is explained anthropologically because human nature's capabilities are perfectly realised in a contemplative form of life. The contributions in this volume investigate models of connecting theory and leisure in the history of ideas with regard to the question of an anthropological foundation of theory._ German description:_ Die Engfuhrung von Musse und theoretischem Tun, die Aristoteles paradigmatisch in der Nikomachischen Ethik entwickelt, hat eine Vor- und eine lange Nachgeschichte bis in die gegenwartige Philosophie und Theologie hinein. Begrundet wird die Engfuhrung von Musse und Theorie bei Aristoteles anthropologisch, weil sich in einer kontemplativen Lebensform die Moglichkeiten der menschlichen Natur auf vollendete Weise verwirklichen. Die Beitrage in diesem Band untersuchen ideengeschichtliche Modelle einer Verbindung von Theorie und Musse daraufhin, wie diese sich zur Frage einer anthropologischen Fundierung der Theorie verhalten. Sie fragen nach der Anthropologie der Theorie.

_English summary:_ After the publication of _Sein und Zeit_ (Being and Time), Heidegger's philosophy was characterized by the idea that being must be understood in terms of history. At the same time in _Bauen Wohnen Denken_ (Building, Dwelling, Thinking) und _Das Ding_ (What is a Thing?), Heidegger argues that it is individual things that make up the world. The way in which these two different approaches can be brought together only becomes apparent with the help of systematic interpretation. In this way, Heidegger's thought can be understood in terms of "phenomenological realism." Tobias Keiling shows how phenomenological realism is a product of Heidegger's interpretation of Kant and Hegel and that it refers back to the phenomenology of Husserl. In the introduction, he places the importance of Heidegger's thought within the context of the current debate on metaphysical realism. _German description:_ Heideggers Philosophie nach Sein und Zeit ist von dem Gedanken gepragt, dass Sein geschichtlich verstanden werden muss. Zugleich vertritt Heidegger aber etwa in Bauen Wohnen Denken und Das Ding die These, dass es einzelne Dinge sind, an denen die Welt erscheint. Wie diese beiden Uberlegungen zusammengehen konnen, lasst sich nur in einer systematischen Interpretation erschliessen. Heideggers Denken wird so als "phanomenologischer Realismus" verstandlich. Tobias Keiling zeigt, wie sich dieser phanomenologische Realismus aus Heideggers Interpretationen von Kant und Hegel ergibt und sich auf die Phanomenologie Husserls zuruckbezieht. Einleitend wird die Bedeutung von Heideggers Denken in aktuellen Debatten um einen metaphysischen Realismus verortet. Im Gedanken, dass Dinge kulturelle Formationen erschliessen, wird Heidegger auch zum Vordenker einer Diskussion um Dinglichkeit und Materialitat in den Kulturwissenschaften.

Die hier versammelten Aufsatze gehoren in den Umkreis von Phanomenologie, Hermeneutik und Asthetik. Sie fragen nach dem Sinn des Gegenstandlichen, dem Erscheinen der Kunst und der Realitat des Raums. Dieses Fragen hat Gunter Figal angestossen, als er die Gegenstandlichkeit der Welt ins Zentrum seiner Philosophie gestellt hat. Kollegen, Weggefahrten und Freunde widmen ihm die Beitrage zum 70. Geburtstag. Der Titel nimmt Bezug auf die Antrittsvorlesung, die Gunter Figal 2003 in Freiburg gehalten hat. Die Philosophie der Gegenstandlichkeit als Frage nach der Realitat und der Welt, hat Figal in seinem Buch Gegenstandlichkeit. Das Hermeneutische und die Philosophie (2006) entwickelt und mit Erscheinungsdinge. Asthetik als Phanomenologie (2010) und Unscheinbarkeit. Der Raum der Phanomenologie (2015). zu einer hermeneutischen Phanomenologie des Raumes ausgearbeitet.

Based on Hans-Georg Gadamer's own critique of Truth and Method, Tobias Keiling develops a Philosophical Hermeneutics 'after Gadamer'. Its theoretical focus in Part One is the question what follows from Gadamer's emphasis on the dialogical and historical nature of understanding for questions of epistemology. Discussing Gettier's critique of the standard theory of knowledge and contemporary debates around epistemic virtue, Keiling sketches ideas for a specific hermeneutical epistemology. In Part Two, Keiling engages with contemporary positions: Gumbrecht's discussion of latent meaning, Bredekamp's theory of image-acts, and Boehm's hermeneutics of images open onto a hermeneutic theory of imagination. Figal, Koch, and Gabriel invite reflections on hermeneutic realism. In Part Three, different applications show the import of Keiling's approach: Gerhard Richter's Betty invites reflection about the ethics of vulnerability. Buildings by Peter Zumthor and Alexander Schwarz allow to develop a hermeneutics of architecture. Engaging with Lear, Chakrabarty, and Toadvine, Keiling sketches a critical hermeneutics of the Anthropocene. In each case, Gadamer's hermeneutics is shown to be as indispensable as it is problematic.

The article discusses different ideas in the thought of John Sallis: 1) the ambiguity of “sense” as the starting point for a revised form of phenomenology; 2) the proposal to transform phenomenology into “monstrology”; 3) the idea that, although consti- tutively ambiguous, the experience of meaning points to an indeterminate origin, or what Sallis calls the “beyond of sense”; 4) that this beyond of sense can be character- ized as nature; 5) the specific form of historical change that Sallis characterizes as a “return of nature.”

Der Raum ist ein eminent philosophisches Thema. Denn so selbstverstandlich es ist, dass wir in Raumen und im Raum leben, so unklar ist, was das bedeutet. Wie verhalten sich lebensweltliche Raume zu `dem Raum` uberhaupt? Gibt es bevorzugte Formen der Raumerfahrung? Wie verhalten sich Raum und Zeit zueinander? Was unterscheidet Nahe und Distanz, Bewegung und Aufenthalt?Die Beitrage des vorliegenden Bandes nahern sich der Philosophie des Raumes aus Richtung der Epistemologie, praktischen Philosophie und Asthetik. Dahinter steht die Uberzeugung, dass der Raum nicht allein ein Thema der theoretischen Philosophie sein sollte, sondern Raumphanomene in allen Bereichen der Philosophie relevant sind. Im Zusammenspiel von klassischen und gegenwartigen Positionen ergibt sich ein Uberblick uber die Moglichkeit, eines der unscheinbarsten Phanomene uberhaupt zu thematisieren. Mit Beitragen von:Diego D'Angelo, Jocelyn Benoist, Christian Bermes, Georg Bertram, Steven G. Crowell, David Espinet, Michael N. Forster, Markus Gabriel, Volker Gerhardt, Tobias Keiling, Ole Meinefeld, Nikola Mirkovi'c, Inga Romer, John Sallis, Alexander Schnell.

Die Veroffentlichung der sogenannten "Schwarzen Hefte" hat nicht nur innerhalb der Philosophie, sondern auch uber die Fachgrenzen hinaus besondere Aufmerksamkeit erfahren. Die als "Anmerkungen" und "Uberlegungen" betitelten Textstucke aus Heideggers nachgelassenen Notizbuchern enthalten antisemitische Ressentiments von einer bisher nicht bekannten Scharfe und Reichweite, die fur die Bewertung von Heideggers Position von Bedeutung sind. Der vorliegende Band versammelt neue Forschungsbeitrage, die im Januar 2016 auf einer internationalen Fachtagung am Freiburg Institute for Advanced Studies (FRIAS) vorgestellt wurden. Die kritische Lekture der Texte verbindet sich mit umfassenden Fragen zur Interpretation und Bewertung von Heideggers Philosophie. Die Beitrage des Bandes bieten so eine fundierte philosophische Kontextualisierung und Bewertung der von Heidegger nachgelassenen Notizen. Mit Beitragen von:Gerard Bensussan, Ryan Coyne, David Espinet, Maurizio Ferraris, Gunter Figal, Markus Gabriel, Sacha Golob, Tobias Keiling, Denis McManus, Nikola Mirkovi'c, Hans Ruin, Morten Thaning, Dieter Thoma.

Martin Heidegger's Being and Time, published in 1927, is widely regarded as his most important work and it has had a profound influence on twentieth-century philosophy. This Critical Guide draws on recently translated and published primary sources as well as the latest developments in Heidegger scholarship to provide a series of in-depth studies of this influential text. Twelve newly-written essays examine the unity of Being and Time; the nature of human communication; truth as a catalyst of cultural transformation; feminist approaches to Being and Time; the essence of authenticity; curiosity as an epistemic vice; the nature of rationality; realism and idealism; the ontological difference; the origin of time; the possibility of death; and the failure of the Being and Time project. The volume will be particularly valuable to students and scholars interested in phenomenology, existentialism, hermeneutics, metaphysics, epistemology, feminism, and ethics.

The article discusses Schürmann’s essay “‘What Must I Do?’ at the End of Metaphysics” (1983). Although acknowledging the importance of the ethical question (“What must I do?”) and the need for ethical orientation, Schürmann here connects his ethical project to an account of the history of metaphysics in a way that rules out any positive answer to the ethical question. Schürmann rather envisages what I call a transformative ethics, a basic modification of our ways of thinking and acting. Key to this project is the recognition that normative claims are of an intrinsically contradictory nature, leading to what I call his liquid normativity view. I then contrast two ways of understanding the link between ethics and the history of being: the sequential or revolutionary and the phenomenological model. While Schürmann opts for the first, I argue that the latter is preferable.

In the recently published manuscript “The Argument against Need” (ca. 1963), Heidegger discusses the notion of being-in-itself (Ansichsein) with regard to entities that predate the existence of knowers. Section 1 introduces the problem of so-called “ancestral facts,” which Meillassoux and Boghossian have used to argue for a specific form of realism. Sections 2 identifies a specific understanding of time as the basis for their argument. Sections 3–4 show how Heidegger rejects this account of time. Section 5 describes the general form of ontologies that deny entity independence (dependence ontology). Section 6 turns to Heidegger’s account of a resistance to ontological sense-making in what he calls “beingless” (seinlos) entities. Discussing work by Haugeland and Wrathall, I conclude in section 7 that Heidegger’s response to the “argument against need” is to reject the idea of unidirectional dependence in favor of a triadic interdependence between being, entities, and us.

The article sketches two accounts of failure. On a broadly Aristotelian view, failure is conceived as the privation of success; on a view I call existential failure, failure and the capacity to begin anew are seen as explanatorily more basic than success. I distinguish three types of existential failure with regard to (i) individual existence, (ii) a cultural system, (iii) humanity as a whole. While the senses in which agents fail are different on each case, an underlying feature of failing in its different instances is its indirect affirmation of human freedom. To be free is to be capable of failure. I conclude by contrasting these two accounts with the scenario of human extinction. Is it a failure if our species ceases to exist? Drawing on Hans Jonas, I argue that here the contrast between excess and failure returns in a different form.

On May 19th, 1958, the day after Martin Heidegger and Shin’ichi Hisamatsu led a one-day colloquium in Freiburg on the topic of “Art and Thinking,” the two men came together to discuss the success of the colloquium. The conversation soon turned to the work of Paul Klee, the Swiss artist, and from there to the newest developments in Heidegger’s thinking about language. Heidegger had just presented some of this new thinking during his lecture on Stefan George’s poem “Das Wort” in Vienna a week earlier. Having attended the lecture in Vienna, Hisamatsu used the opportunity of the conversation to ask Heidegger for elaboration on this new thinking and to clarify connections between it and language in the Zen tradition. The conversation was transcribed and later published in volume 16 of Heidegger’s Gesamtausgabe.

On May 18, 1958, Martin Heidegger led a one-day colloquium in Freiburg on the topic of “Art and Thinking” together with Shin’ichi Hisamatsu, the Japanese philosopher and Buddhist scholar. The protocol of the colloquium, published in volume 16 of Heidegger’s Gesamtausgabe, presents a conversation among the colloquium participants about art in the East Asian world. In this conversation, Heidegger is particularly interested in hearing from Hisamatsu about the conception of art present in the East Asian world prior to the introduction of Western aesthetic concepts and about the relationship between form and formlessness in East Asian aesthetics. The conversation allows Hisamatsu to clarify for the participants what he takes to be the most essential features of Zen art and how these features compare with those found in modern Western abstract art.

If one takes Heidegger at his word then his philosophy is about pursuing different "paths" of thought rather than defining a single set of truths. This volume gathers the work of an international group of scholars to present a range of ways in which Heidegger can be read and a diversity of styles in which his thought can be continued. Despite their many approaches to Heidegger, their hermeneutic orientation brings these scholars together. The essays span themes from the ontic to the ontological, from the specific to the speculative. While the volume does not aim to present a comprehensive interpretation of Heidegger's later thought, it covers much of the terrain of his later thinking and presents new directions for how Heidegger should and should not be read today. Scholars of Heidegger's later thought will find rich and original readings that expand considerations of Heidegger's entire oeuvre.

Heidegger’s discussion of the concept and the phenomenology of ‘world’ is defined by its dual meaning, referring to both the unity of a single, encompassing whole and a number of different meaning contexts, i.e., ‘worlds’ in the plural. Heidegger’s emphasis on the verbal meaning of world (‘worlding’) and the discussion of problems such as the ‘world entry’ of an entity articulate the tension and dynamic between these two meanings. This contribution develops Heidegger’s account by (i) elucidating Heidegger’s early and late discussion of ‘worlding’; (ii) connecting ‘worlding’ to the discussion of ontological pluralism in recent work by Kris McDaniel; and (iii) delineating a specific notion of a metaphysically neutral ‘phenomenological realism’ compatible with Heidegger’s version of ontological pluralism.

Der Raum ist ein eminent philosophisches Thema. Denn so selbstverstandlich es ist, dass wir in Raumen und im Raum leben, so unklar ist, was das bedeutet. Wie verhalten sich lebensweltliche Raume zu `dem Raum` uberhaupt? Gibt es bevorzugte Formen der Raumerfahrung? Wie verhalten sich Raum und Zeit zueinander? Was unterscheidet Nahe und Distanz, Bewegung und Aufenthalt?Die Beitrage des vorliegenden Bandes nahern sich der Philosophie des Raumes aus Richtung der Epistemologie, praktischen Philosophie und Asthetik. Dahinter steht die Uberzeugung, dass der Raum nicht allein ein Thema der theoretischen Philosophie sein sollte, sondern Raumphanomene in allen Bereichen der Philosophie relevant sind. Im Zusammenspiel von klassischen und gegenwartigen Positionen ergibt sich ein Uberblick uber die Moglichkeit, eines der unscheinbarsten Phanomene uberhaupt zu thematisieren. Mit Beitragen von: Diego D'Angelo, Jocelyn Benoist, Christian Bermes, Georg Bertram, Steven G. Crowell, David Espinet, Michael N. Forster, Markus Gabriel, Volker Gerhardt, Tobias Keiling, Ole Meinefeld, Nikola Mirkovi'c, Inga Romer, John Sallis, Alexander Schnel.

Theoretische Philosophie aus phänomenologischer Perspektive Das Verhältnis von Phänomenologie und Metaphysik ist ambivalent. Einerseits richtet sich phänomenologische Deskription gegen leere Spekulation. Andererseits betonen Husserl und seine Nachfolger die Möglichkeit einer kritischen Erneuerung der Metaphysik. Die zwanzig Beiträge dieses Kompendiums untersuchen das Problem einer phänomenologischen Metaphysik von Husserl bis in die Gegenwart und bieten so Antworten auf die Frage, was phänomenologische Metaphysik sein kann und sein sollte.

Phenomenology has primarily been concerned with questions about knowledge and ontology. However, in recent years the rise of interest and research in phenomenology and embodiment, the emotions and cognitive science has seen the concept of agency move to a central place in the study of phenomenology generally. The Routledge Handbook of Phenomenology of Agency is an outstanding reference source to this topic and the first volume of its kind. It comprises twenty-seven chapters written by leading international contributors. Organised into two parts, the following key topics are covered: * major figures * the metaphysics of agency * rationality * voluntary and involuntary action * moral experience * deliberation and choice * phenomenology of agency and the cognitive sciences * phenomenology of freedom * embodied agency Essential reading for students and researchers in phenomenology, philosophy of mind, metaphysics and philosophy of cognitive science The Routledge Handbook of Phenomenology of Agency will also be of interest to those in closely related subjects such as sociology and psychology.