Heidegger And The Thinking Of Place Explorations In The Topology Of Being
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Heidegger and the Thinking of Place
The philosophical significance of place—in Heidegger's work and as the focus of a distinctive mode of philosophical thinking. The idea of place—topos—runs through Martin Heidegger's thinking almost from the very start. It can be seen not only in his attachment to the famous hut in Todtnauberg but in his constant deployment of topological terms and images and in the situated, “placed” character of his thought and of its major themes and motifs. Heidegger's work, argues Jeff Malpas, exemplifies the practice of “philosophical topology.” In Heidegger and the Thinking of Place, Malpas examines the topological aspects of Heidegger's thought and offers a broader elaboration of the philosophical significance of place. Doing so, he provides a distinct and productive approach to Heidegger as well as a new reading of other key figures—notably Kant, Aristotle, Gadamer, and Davidson, but also Benjamin, Arendt, and Camus. Malpas, expanding arguments he made in his earlier book Heidegger's Topology (MIT Press, 2007), discusses such topics as the role of place in philosophical thinking, the topological character of the transcendental, the convergence of Heideggerian topology with Davidsonian triangulation, the necessity of mortality in the possibility of human life, the role of materiality in the working of art, the significance of nostalgia, and the nature of philosophy as beginning in wonder. Philosophy, Malpas argues, begins in wonder and begins in place and the experience of place. The place of wonder, of philosophy, of questioning, he writes, is the very topos of thinking.
Heidegger's Topology
This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology, Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point: our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together. Malpas follows the development of Heidegger's topology through three stages: the early period of the 1910s and 1920s, through Being and Time, centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years.
Heidegger's Topology
This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology, Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point: our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together. Malpas follows the development of Heidegger's topology through three stages: the early period of the 1910s and 1920s, through Being and Time, centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years.