By Martin Heidegger
"To learn Heidegger is to set out on an experience. The essays during this volume--intriguing, tough, and sometimes baffling to the reader--call him regularly to desert all superficial scanning and to go into wholeheartedly into the intense pursuit of thinking....
"Heidegger isn't a 'primitive' or a 'romanitic.' he isn't one that seeks break out from the burdens and duties of up to date existence into serenity, both throughout the re-creating of a few idyllic previous or during the exalting of a few basic adventure. eventually, Heidegger isn't really a foe of know-how and technology. He neither disdains nor rejects them as if they have been merely harmful of human life.
"The roots of Heidegger's hinking lie deep within the Western philosophical culture. but that pondering is exclusive in lots of of its features, in its language, and in its leterary expression. within the improvement of this proposal Heidegger has been taught mainly through the Greeks, via German idealism, by means of phenomenology, and by means of the scholastic theological culture. In him those and different components were fused by way of his genius of sensitivity and mind right into a very person philosophical expression."--William Lovitt, from the Introduction
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Nietzsche's anticipated "over man," embodying in himself the determining power once sup posed to lie in the realm of transcendent values, would actualize this subjectness. In this way Heidegger sees in Nietzsche's philosophy the com pletion and consummation of metaphysics, and that must mean also the consummation of the essence of technology. Nietzsche's overman might be said to be technological man par excellence. The name "overman" does not designate an individual. Rather it names that humanity which, as modern humanity, is now be- xxxii Introduction ginning to enter upon the consummation of the modern age (cf.
Heidegger intends that all of these nuances be heard. He hyphenates the word in order to emphasize its adverbial prefixes, her (here or hither) and vor- (forward or forth). Heidegger elsewhere makes specific the meaning resident in H er-vor-bringen for him by utilizing those prefixes independently. Thus he says (translating literally), "Bringing-forth hither brings hither out of concealment, forth into unconcealment" (d. be low, p. 11) ; and-after identifying working (wirken) and her-vor-bringen he says that working must be understood as "bringing hither-into uncon cealment, forth-into presencing" (SR 161).
An example can clarify this. Silver is that out of which the silver chalice is made. As this matter (hyle), it is co-responsible for the chalice. , owes thanks to, the silver for that out of which it consists. But the sacrificial vessel is indebted not only to the silver. As a chalice, that which is indebted to the silver appears in the aspect of a chalice and not in that of a brooch or a ring. Thus the sacrificial vessel is at the same time indebted to the aspect (eidos) of chaliceness. Both the silver into which the aspect is admitted as chalice and the aspect in which the silver appears are in their respective ways co-responsible for the sacrificial vessel.