Martin Heidegger Quotes - Page 5

The essence of technology is by no means anything technological.

This characteristic of Dasein's being this "that it is" is veiled in its "whence" and "whither.

The human body is essentially something other than an animal organism.

In the work of art the truth of an entity has set itself to work. ‘To set’ means here: to bring to a stand. Some particular entity, a pair of peasant shoes, comes in the work to stand in the light of its being. The being of the being comes into the steadiness of its shining. The nature of art would then be this: the truth of being setting itself to work.

But every historical statement and legitimization itself moves within a certain relation to history.

Dasein is a being that does not simply occur among other beings. Rather it is ontically distinguished by the fact that in its being this being is concerned about its very being. Thus it is constitutive of the being of Dasein to have, in its very being, a relation of being to this being.

Time-space as commonly understood, in the sense of the distance measured between two time-points, is the result of time calculation.

So long as we represent technology as an instrument, we remain held fast in the will to master it.

The senses do not enable us to cognize any entity in its Being; they merely serve to announce the ways in which 'external' Things within-the-world are useful or harmful for human creatures encumbered with bodies....they tell us nothing about entities in their Being.

The song still remains which names the land over which it sings.

To think Being itself explicitly requires disregarding Being to the extent that it is only grounded and interpreted in terms of beings and for beings as their ground, as in all metaphysics.

The average, vague understanding of being can be permeated by traditional theories and opinions about being in such a way that these theories, as the sources of the prevailing understanding, remain hidden.

As the ego cogito, subjectivity is the consciousness that represents something, relates this representation back to itself, and so gathers with itself.

The critique of the highest values hitherto does not simply refute them or declare them invalid. It is rather a matter of displaying their origins as impositions which must affirm precisely what ought to be negated by the values established.

Form displays the relation [to beings] itself as the state of original comportment toward beings, the festive state in which the being itself in its essence is celebrated and thus for the first time placed in the open.