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Published: Apr 25, 2025

The volume examines the evolution of Martin Heidegger's thought in three main areas: life, praxis, and emotion. Heidegger's critique of Dilthey's philosophy of life is highlighted, emphasizing the importance of "factual life" in his initial phenomenological research. Although he later abandons this term, his reflection on the difference between human existence and that of living beings in general continues to influence his ontology. Heidegger's emphasis on praxis as a fundamental element of human experience is discussed, linking it to a creative appropriation of Aristotle's practical philosophy. Finally, the relevance of moods in Heidegger's philosophy is addressed, highlighting their methodological importance and their role in human understanding.

Published: Mar 25, 2024

From his first steps in philosophy to the end of his life, Heidegger has always maintained a keen interest in the tradition of German idealism. Kant and the post-Kantians, Hegel, Schelling, Fichte are key authors to understand his thought and against whom he has positioned himself on multiple occasions and not always in the same way. The publication in recent years (within the framework of the complete work) of several seminars between 1920 and 1950 dedicated to Kant's philosophy and its continuation in German idealism allow us to deepen and better understand the relationship that Heidegger has wanted to establish with this tradition of philosophical thought.

Published: Mar 20, 2023

In the circumstances that the world population has been living through in recent months it is possible to highlight some characteristic phenomena of what Heidegger described as not-being-at-home [Un-zuhause-sein], the loss of everyday familiarity with our world. These phenomena are worth examining from a phenomenological and hermeneutical perspective since - as with anxiety - they arise in situations that disconnect Dasein from its world and from the public interpretation from which it usually understands itself (BT, p. 187).

Illness has affected millions of people who have experienced firsthand the limits of their physical body (breathing, smell, taste, limited motor skills, pain in general) and the incidence of unwanted emotional disturbances (depression, anxiety, PTSD, fear, nervousness, etc.). To what experience of the world, of the body, of oneself, of others, etc. does illness give access? What types of "not feeling at home in the world" does the sick person experience? Illness, when it afflicts a body weakened by old age, makes the anticipation of death more likely, and it is the elderly in particular on whom the infections of recent months have fallen hardest. How do we interpret our old age or that of others (that of you and/or that of the other) in these circumstances?

We have been forcibly isolated in our homes, alone or with our nuclear family. What does it mean to inhabit a space, our home, during lockdown? The closest and most intimate space has become inhospitable, showing not only how physical illness transforms the space of the world (climbing the stairs or opening a door can become almost impossible tasks), but also our affective dispositions. What is the space of not-being-at-home?

Time has stood out for its absence (a lack of time because we are busy) or for its overabundance (boredom, apathy, dullness, etc.). What is the time of illness and isolation like? What does the weight or lightness of inhospitable time reveal for an existential analytic and/or a fundamental ontology?

Sick and isolated, we have experienced the deep need to be cared for. The pain of our flesh or the anxiety of being confined appealed, explicitly or implicitly, to the Other, someone we could trust and who would alleviate our sorrows. What kind of relationship with the other occurs when-we-are-not-at-home? What does it factually mean, in illness, «to leap ahead of the Other [...] to give his care back to him»?

Lockdown has also revealed another face of the relationship with the other: its being inhospitable in a radical way. We shun him, we turn away from him on the street and see him as a potentially harmful being. How do we reconcile need and rejection of the other? What kind of public life takes shape when the other as a whole is a threat? What modalities of the One are manifested during lockdown?

The use of medications as a cure for illness, if on the one hand it represents a desired relief, on the other it has implications that go beyond simple cure. At least in the West the phenomenon of medicalization and the strict correlation between medication and health is worthy of analysis. What links are being drawn between health and medicine in societies permeated by technology? What does it mean to be in “good health” when care and health are increasingly focused in merely technical-instrumental terms?

Communication is increasingly being supported by new technologies (video calls, virtual seminars and conferences, online classes, etc.). Education itself - which has communication as a fundamental ingredient - has had to leave the "real" classrooms for the "digital" platforms. How do we interpret these "new" dialogues? What experience of communication do they introduce? For years we have fantasized about the potential of online communication, which in an extremely short time has collapsed all spatial distance, putting us into relationship with the whole world. However, being "confined" to this single type of communication has become unbearable for many, and they have begun to feel that communication "in the flesh" is necessary. Can one speak, with phenomenological rigor, of various types of communication (real/natural and virtual)? What phenomenological differences (limits and potentialities) are there between these communicative modalities?

In recent years, a specific form of not-being-at-home has been growing by leaps and bounds: today almost 80 million people in the world are displaced and refugees. This number is likely to increase in the coming decades. According to Heidegger, the basic character of dwelling - and therefore of building and ultimately of human space as a whole - is sparing and preserving [Schonen]. What then does it mean to dwell or to build, and what is the meaning of house, people, and nation,  when one of the main characters of the life of refugees seems to be the absence of sparing and preserving? How can this forced migration be interpreted phenomenologically?

Published: Apr 23, 2022

It is well known that Heidegger gives a central role to the notion of the "Self" (Selbst) in Sein und Zeit, not without rigorously  criticizing the subjectivist assumptions from which this notion has tended to be considered by the philosophical tradition. It is also quite clear to connoisseurs that this thinker is fully aware of the philosophical relevance of the Self from early on, to such extent that during the period of the early lessons of Freiburg, phenomenology is even characterized in its central nucleus as “Phenomenology of the Self ”(. However, is there only one conception of Being-one’s-Self in Heidegger? What is the relation between the conception of Being-one’s-Self and the task of philosophical self-clarification characteristic of Heidegger's thought? In what sense should we understand the famous statement of Sein und Zeit that "immediately and regularly we are not ourselves"? What is the relevance of the modalities of authenticity and inauthenticity in this regard? Is this conception substantially modified with Heidegger's internal transformation of thought from the 1930s on? These, perhaps, are some of the multiple questions that the Heideggerian treatment of the Selbst could continue to raise. Undoubtedly, the original Heideggerian conception of the Self makes it a philosophical source of great power when addressing current problems such as that of self-knowledge and self-deception, criticism of the primacy of consciousness and the phenomenon of self-determination, personal and practical identity, first person perspective and the referential character of the "I".

Published: Mar 24, 2021

This issue of Studia Heideggeriana wants to pay tribute to an essential figure of studies in phenomenology and hermeneutics and, in particular, of Heideggerian studies of the last four decades: Ramón Rodríguez García, PhD from the Complutense University of Madrid, now professor emeritus of the Complutense University of Madrid of which he has been Professor since 1994 and Vice-rector of University Extension between 1995 and 2001, visiting professor at various Spanish (Santiago de Compostela, Salamanca, Balearic Islands, Valencia, Navarra, Zaragoza) and Ibero-American (Catholic University of Puerto Rico, National University of Colombia, University of Minas Gerais of Brazil, Pontificia Universidad Católica de Chile, Universidad de la Frontera de Chile, Universidad Andrés Bello de Chile, Universidad Nacional Autónoma de México, Universidad Michoacana de San Nicolás de Hidalgo de México , Universidad Panamericana de México) and winner of the Franco Volpi International Prize of the SIEH in 2013.

Published: Nov 9, 2020

It is known that after the publication of Being and Time (1927), Martin Heidegger reworked and reconsidered many of the critical notes that were made about his fundamental work. To this are dedicated a large part of the master classes in Marburg that Heidegger gave between 1923 and 1928. However, already back in Freiburg, he gave the master lesson The fundamental concepts of metaphysics. World - finitude - solitude whose themes are, without a doubt, new: Heidegger refers to the relationship between philosophy and metaphysics, deepens his analysis on the affective disposition of boredom (Langeweile), states the three famous theses on stone, the animal and the human being, dialogues with the biology of his time (Roux, Driesch and Von Uexküll), distances himself from nascent philosophical anthropologies (Scheler and Plessner) and, even, according to some interpreters, provides essential keys to understand the beginning of the "Heideggerian turn” (Kehre). It is not by chance that Safranksi describes this lesson as a “secret main work” (ein heimliches Hauptwerk). The present volume of the journal Studia Heideggeriana is dedicated to this theme.

Published: Dec 30, 2019

The present volume of Studia Heideggeriana collects a series of works on time and space in Martin Heidegger's thought. These are two concepts that encompass both the hermeneutical phenomenology of Dasein and the ontohistorical thinking of Ereignis. Not only are they fundamentally important within Heidegger's own philosophical discourse, but they also allow his philosophy to be related to other currents of contemporary thought and other discourses that also deal with time and space. 

Published: Feb 6, 2019

Is there a measure on Earth? Hölderlin's question that Heidegger takes up in a well-known reflection introduces the theme of the present volume of Studia Heideggeriana. Widely recognized in the framework of Heidegger's late thinking about modern technique and thinking, the problem of measurement also operates as a common thread that articulates the different moments in which the question about being is elaborated. It is not therefore artificial to suggest that the fundamental relationship of co-belonging between humans and the openness of being is conceived as belonging to a normative dimension in which being itself reveals itself as the measure of entities in their entirety. The works gathered here examine various aspects of the relationship between the phenomenon of measurement and central concepts of Heideggerian thought, such as the world, truth, history, technique, work, among others. Taken together, they offer ways to deepen the reconstruction and interpretation of Heidegger's original meditation on measurement.

Published: Aug 9, 2017

Does it still make sense to talk about Heidegger and Husserl in terms of confrontation? Until recently, the vision we had of Husserl was strongly influenced by the interpretations offered at the time by Heidegger and Sartre. However, in light of the textual evidence currently available thanks to the editing work carried out in the framework of the Husserliana and the Complete Works of Heidegger, it is no longer possible to sustain such a simplified image of neither of the two thinkers. This volume brings together a series of works that reevaluate the relationship between Heidegger and Husserl. This reevaluation has been underway for some time now and can be seen as part of a broader appropriation of phenomenology, which is of enormous interest not only to the cognitive sciences and analytical philosophy of the mind, but also to philosophy itself. Perhaps for this reason it is useful to overcome the artificial division between reflexive phenomenology and hermeneutic phenomenology and give way to a new and fruitful philosophical dialogue between Husserl and Heidegger, capable of overcoming old topics and misunderstandings.

Published: Sep 6, 2016

Wherever we move, in a Heideggerian way or another, we have the experience of affective states. Whether we are happy about the publication of this volume, or whether we are surprised by the absence of any author. We have yet to find a neutral region in our lives. However, it is curious that an inseparable element of any human behavior has occupied a peripheral place in much of the philosophical analyzes of the western tradition. In fact, feelings, affections or emotions were seen as obstacles on the sober path to knowledge. Martin Heidegger, one of the most important contemporary philosophers, will revive the question about affect and will emphasize, ontologically, its determining character. Faced with the hegemony of technical neutrality that makes everything indifferent, the affective field means for him a region that can lead to the overcoming of current conceptions of the human being, all focused on a conception of the human being as a rational animal. The present volume seeks, from texts by renowned authors, to think from Heidegger's hand the problem of affectivity.

Published: Jul 23, 2015

In 1965 Ricoeur published an article entitled “Existence and hermeneutics” in which he distinguished two ways of understanding hermeneutics: the short way and the long way. This distinction, of a net methodological cut, had the fundamental intention of differentiating the Heideggerian ontological project from its own way of conceiving hermeneutics. The crucial difference between Heidegger and Ricoeur lies in what might be called the explicit incorporation of the problem of method into the realm of hermeneutical reflection. According to Ricoeur's reading, the Heideggerian ontological project is characterized precisely by proposing direct access, without any methodological detour, to the subject of research. This image of the formation of the concepts of Heideggerian thought, which dispenses with the methodological problem of the path to the philosophical point of view, which defends something like a kind of uncritical intuitionism, and which validates itself in the analytics of Dasein's finitude, lost plausibility and argumentative force. From the beginning of his philosophical journey to the end, Heidegger explicitly reflected on the method of philosophy conceived as original logic. The third volume of Studia Heideggeriana collects different studies on the problem of the method of philosophy in the work of Martin Heidegger. All the works expose various aspects of this struggle that Heidegger undertook in the 1920s and that continued throughout his philosophical production. In this way Studia Heideggeriana III is presented as a decisive contribution in the Spanish and Portuguese languages ​​to the analysis of a nodal theme of Heidegger's work.

Published: Jul 30, 2014

Heidegger is not only a thinker who carefully watches and thinks carefully about the words with which he transmits his philosophy. Their meaning and their particular use denote rather a constant reflection on language. Indeed, the question about language in general, as well as about the philosophically adequate language and the origin of the philosophical categories, centrally accompanies and articulates Heideggerian thought in all its stages. This volume collects works of recognized specialists on several of the multiple aspects involved in the subject. The volume opens with a first block of writings presenting various aspects of Heidegger's thinking around the question of logic, categories, and language both before and after 1927. This block is complemented by a second where the authors undertake discussions and displacements based on the subject of the volume.

Published: Apr 29, 2013

This first volume of Studia Heideggeriana gathers papers dedicated to the most diverse aspects of the relationship between Heidegger and Kant, taking into account both Kant's theoretical and practical philosophy, Heidegger's early work and his Denkweg from the years '30. The invitation to question the Heidegger-Kant relationship that motivates this issue does not aim to verify the philological probity of the Heideggerian reading (which, as is known, is at least doubtful) but rather to understand to what extent Heidegger's reading allows us to illuminate aspects not directly thematized by Kant himself who are essential to the project of transcendental philosophy and to what extent, in addition, reading Heidegger from Kant allows to shed light on problematic or not immediately evident aspects of the fundamental ontology.

Published: Jul 2, 2011