Andrew John Mitchell

Heidegger's reflections on grace culminate in the years 1949-54 where grace names a figure for the ineluctable exposure of existence. Heidegger rethinks the relationship between what exists and the world in which it is found as one that is always open to grace. For Heidegger, this world is what he terms the “dimension” between earth and sky. The relationship is only possible where existence is no longer construed as a self-contained presence but instead is thought as something between presence and absence. In this essay, Heidegger's references to grace in five contexts are considered: the 1949 Bremen lectures, the 1951 essay “... Poetically Dwells Man...,” the 1953 “Dialogue on Language,” the 1951 lecture on “Language,” and the 1954 speech at his nephew's ordination

Heidegger’s 1938–1939 seminar on Nietzsche ’s On the Utility and Liability of History for Life continues Heidegger’s grand interpretation of Nietzsche as a metaphysical thinker of presence. Nietzsche ’s conceptions forgetting, memory, and even life itself, according to Heidegger, are all complicit in the privileging of presence. Simultaneous with his seminar, Heidegger is also compiling the notebook, Die Geschichte des Seyns, 1938–1940, wherein he sketches his own conception of history. Examining Heidegger’s criticisms of Nietzsche in the light of his contemporaneous notebook allows us to articulate Heidegger’s concern for history and for “what has-been” as a thinking of the “coming” of being. For Heidegger, to exist historically is to exist as something sent, something arriving, as something that “comes” to us. This coming of history is an ontological determination of all that is, no longer construed as present-at-hand objects, but as always arriving, relational beings. After presenting Heidegger’s view of the coming of history, I return to Nietzsche ’s Utility and Liability of History to draw attention to an aspect of his text that is neglected by Heidegger, that of the political. The concluding sections of Nietzsche ’s text confront the politics of the present, in both senses of the genitive, in order to rally against the closure of society. In the conclusion to the paper, I turn to the political dimension of Nietzsche ’s thinking of history with an eye to how it might elude Heidegger’s interpretation

_ Source: _Volume 46, Issue 1, pp 70 - 97 In 1946 Heidegger suffered a mental breakdown and received treatment by Dr. Viktor Emil Freiherr von Gebsattel. I explore the themes of health and help in Heidegger’s work before and after his treatment. I begin with Heidegger’s views on health while Rector in 1933–34 and his abandonment of these views by war’s end. A short while later, Heidegger’s breakdown occurs and the treatment under Gebsattel begins. Soon after his treatment, Heidegger lauds what he terms a “broken-down” thinking, and I examine his contribution to a 1958 _Festschrift_ for Gebsattel to better articulate such a thinking. Lastly, I take up Heidegger’s remarks on the role of the medical profession in a technological age from a 1962 speech. In presenting this material, I hope to shed new light on a little known aspect of Heidegger’s career and biography and to situate philosophically his relationship with Dr. Gebsattel.

In the 1950s and 60s, Martin Heidegger turned to sculpture to rethink the relationship between bodies and space and the role of art in our lives. In his texts on the subject—a catalog contribution for an Ernst Barlach exhibition, a speech at a gallery opening for Bernhard Heiliger, a lecture on bas-relief depictions of Athena, and a collaboration with Eduardo Chillida—he formulates his later aesthetic theory, a thinking of relationality. Against a traditional view of space as an empty container for discrete bodies, these writings understand the body as already beyond itself in a world of relations and conceive of space as a material medium of relational contact. Sculpture shows us how we belong to the world, a world in the midst of a technological process of uprooting and homelessness. Heidegger suggests how we can still find room to dwell therein. Filled with illustrations of works that Heidegger encountered or considered, _Heidegger Among the Sculptors_ makes a singular contribution to the philosophy of sculpture.