{"author":"Martin Heidegger","author_id":"Martin+Heidegger","total_quotes":51,"quotes":[{"text":"Agriculture is now a motorized food industry, the same thing in its essence as the production of corpses in the gas chambers and the extermination camps, the same thing as blockades and the reduction of countries to famine, the same thing as the manufacture of hydrogen bombs.","author":"Martin Heidegger","tags":["agriculture","now","same "],"id":6455,"author_id":"Martin+Heidegger"},{"text":"Because they are assertions about Being in the light of time properly understood, all ontological propositions are Temporal propositions. It is only because ontological propositions are Temporal propositions that they can and must be *a priori propositions*. It is only because ontology is a Temporal science that something like the *a priori* appears in it. *A priori* means 'from the earlier' or 'the earlier.' '*Earlier*' is patently a *time-determination*. If we have been observant, it must have occurred to us that in our explications we employed no word more frequently than the expression 'already.' It 'already antecedently' lies at the ground: 'it must always already be understood beforehand': where beings are encountered, Being has 'already beforehand' been projected. In using all of these temporal, really Temporal, terms we have in mind something that the tradition since Plato calls the *a priori*, even if it may not use the very term itself. In the preface to his *Metaphysische Anfangsgründe der Naturwissenschaft [Metaphysical principles of natural science], Kant says: 'Now to cognize something *a priori* means to cognize it from its mere possibility.' Consequently, *a priori* means that which makes beings as beings possible in *what* and *how* they are. But why is this possibility labeled by the term 'earlier'? Obviously not because we recognize it earlier than beings. For what we experience first and foremost is beings, that which is; we recognize Being only later or maybe even not at all. This time-determination 'earlier' cannot refer to the temporal order given by the common concept of time in the sense of intratemporality. On the other hand, it cannot be denied that a time determination is present in the concept of the *a priori*, the earlier. But, because it is not seen how the interpretation of Being necessarily occurs in the horizon of time, the effort has to be made to explain away the time determination by means of the *a priori*. Some go so far as to say that the *a priori*―the essentialities, the determination of beings in their Being―is extratemporal, supratemporal, timeless. That which does the enabling, the possibilities are characterized by a time-determination, the earlier, because in this *a priori* nothing of time is supposed to be present, hence *locus a non lucendo*? Believe it if you wish.'―from_The Basic Problems of Phenomenology_.","author":"Martin Heidegger","tags":["being","heidegger","metaphysics","ontology","phenomenology"],"id":10239,"author_id":"Martin+Heidegger"},{"text":"The spiritual world of a Volk is not its cultural superstructure, just as little as it is its arsenal of useful knowledge [Kenntnisse] and values; rather, it is the power that comes from preserving at the most profound level the forces that are rooted in the soil and blood of a Volk, the power to arouse most inwardly and to shake most extensively the Volk's existence.","author":"Martin Heidegger","tags":["blood-and-soil","spirit","volk"],"id":18566,"author_id":"Martin+Heidegger"},{"text":"But what is great can only begin great.","author":"Martin Heidegger","tags":["begin","beginnings","being","being-and-time","great","greatness","metaphysics","philosophy","time"],"id":19119,"author_id":"Martin+Heidegger"},{"text":"The Fuhrer alone is the present and future German reality and its law. Learn to know ever more deeply: from now on every single thing demands decision, and every action responsibility.","author":"Martin Heidegger","tags":["future","responsibility","law "],"id":46043,"author_id":"Martin+Heidegger"},{"text":"Every man is born as many men and dies as a single one.","author":"Martin Heidegger","tags":["man","men","born "],"id":51661,"author_id":"Martin+Heidegger"},{"text":"Even in expecting, one leaps away from the possible and gets a footing in the real. It is for its reality that what is expected is expected. By the very nature of expecting, the possible is drawn into the real, arising from it and returning to it.","author":"Martin Heidegger","tags":["expectation","philosophy","reality"],"id":56947,"author_id":"Martin+Heidegger"},{"text":"Only in thoughtful dialogue with what it says can this fragment of thinking be translated. However, thinking is poetizing, and indeed more than one kind of poetizing, more than poetry and song.","author":"Martin Heidegger","tags":["poetry","thinking","translation"],"id":67468,"author_id":"Martin+Heidegger"},{"text":"Curiosity is everywhere and nowhere. This mode of Being-in-the-world reveals a new kind of Being of everyday Dasein―a kind in which Dasein is constantly uprooting itself.Idle talk controls even the ways in which one may be curious. It says what one 'must' have read and seen. In being everywhere and nowhere, curiosity is delivered over to idle talk. These two everyday modes of Being for discourse and sight are not just present-at-hand side by side in their tendency to uproot, but *either* of these ways-to-be drags the *other* one with it. Curiosity, for which nothing is closed off, and idle talk, for which there is nothing that is not understood, provide themselves (that is, the Dasein which is in this manner [*dem so seienden Dasein*]) with the guarantee of a 'life' which, supposedly, is genuinely 'lively'. But with this supposition a third phenomenon now shows itself, by which the disclosedness of everyday Dasein is characterized.'―from_Being and Time_. Translated by John Macquarrie \u0026 Edward Robinson, p. 217.","author":"Martin Heidegger","tags":["heidegger","metaphysics","ontology","phenomenology-of-mind","philosophy"],"id":71671,"author_id":"Martin+Heidegger"},{"text":"But anyone who only expects thinking to give assurances, and awaits the day when we can go beyond it as unnecessary, is demanding that thought annihilate itself.","author":"Martin Heidegger","tags":["thinking"],"id":85116,"author_id":"Martin+Heidegger"}],"pagination":{"page":1,"page_size":10,"total":51,"pages":6,"next":"?page=2\u0026page_size=10"}}