Heidegger comes along and says that there is a system where the system has not been competed yet. Nietzsche would have produced it if he had lived long enough. All of those ideas by H are laid out in the Lectures I linked to. — Paine
Can you explain to me why Heidegger viewed Nietzsche as the last metaphysician? — Tom Storm
... metaphysics is the inquiry and the search that always remains guided by the sole question "What is being?" (189-90)
For that reason we call the question "What is being?" the guiding question, in contrast to the more original question which sustains and directs the guiding question. The more
original question we call the grounding question. (193)
The genuinely grounding question, as the question of the essence of Being, does not unfold in the history of philosophy as such; Nietzsche too persists in the guiding question. (4)
The grounding question remains as foreign to Nietzsche as it does to the history of thought prior to him.(67)
Nietzsche's philosophy is the end of metaphysics, inasmuch as it reverts to the very commencement of Greek thought, taking up such thought in a way that is peculiar to Nietzsche's philosophy alone. In this way Nietzsche's philosophy closes the ring that is formed by the very course of inquiry into being as such and as a whole. (199-200).
If we interrogate being solely with a view to the fact that it is being, interrogate being as being, then with the question as to what being is we are aiming to discover what makes being a being. We are aiming to discover the beingness of being-in Greek, the ousia of on. We are interrogating the Being of beings. (194)
The guiding question of metaphysics, “what is being?” has reached its end with Nietzsche. — Wikipedia
The genuinely grounding question, as the question of the essence of Being, does not unfold in the history of philosophy as such... — Wikipedia
...we call the question "What is being?" the guiding question, in contrast to the more original question which sustains and directs the guiding question. The more original question
we call the grounding question. — Wikipedia
Does the guiding question not imply a search for the essence of being? — ucarr
sustains and directs the guiding question.
In the popular view, and according to the common notion, Nietzsche is the revolutionary figure who negated, destroyed, and prophesied. To be sure, all that belongs to the image we have of him. Nor is it merely a role that he played, but an innermost necessity of his time. But what is essential in the revolutionary is not that he overturns as such; it is rather that in overturning he brings to light what is decisive and essential. In philosophy that happens always when those few momentous questions are raised. When he thinks "the most difficult thought" at the "peak of the meditation," Nietzsche thinks and meditates on Being, that is, on will to power as eternal recurrence. What does that mean, taken quite broadly and essentially? Eternity, not as a static "now," nor as a sequence of "nows" rolling off into the infinite, but as the "now" that bends back into itself: what is that if not the concealed essence of Time? Thinking Being, will to power, as eternal return, thinking the most difficult thought of philosophy, means thinking Being as Time. Nietzsche thinks that thought but does not think it as the question of Being and Time. Plato and Aristotle also think that thought when they conceive Being as ousia (presence), but just as little as Nietzsche do they think it as a question.
If we do ask the question, we do not mean to suggest that we are cleverer than both Nietzsche and Western philosophy, which Nietzsche "only" thinks to its end. We know that the most difficult thought of philosophy has only become more difficult, that the peak of the meditation has not yet been conquered and perhaps not yet even discovered at all. — Heidegger, Lectures on Nietzsche, Vol 1, page 20e
thinking the most difficult thought of philosophy, means thinking Being as Time.
Nietzsche thinks that thought ...
Plato and Aristotle also think that thought when they conceive Being as ousia (presence) — Heidegger, Lectures on Nietzsche, Vol 1, page 20e
...until philosophy is forced to think historically-in a still more essential and original sense of that word-taking its own most grounding question as its point of departure. (186)
The guiding question of metaphysics, “what is being?” has reached its end with Nietzsche. With its completion the grounding question, the question of the essence of Being, can once again be taken up by Heidegger. — Fooloso4
Like many, I sensed that he had something mysterious and important to disclose. That thinking plays an essential role in to bringing being to presence. In time I came to think that pursuit of the question of "Being" is like chasing the wind. An oracular prophet without a revelation. — Fooloso4
Does the guiding question not imply a search for the essence of being? — ucarr
The grounding question is not about any particular being or all beings, it is about Being, the wonder that there is anything at all. — Fooloso4
Nietzsche thinks and meditates on Being, that is, on will to power as eternal recurrence. What does that mean, taken quite broadly and essentially? Eternity, not as a static "now," nor as a sequence of "nows" rolling off into the infinite, but as the "now" that bends back into itself: what is that if not the concealed essence of Time? Thinking Being, will to power, as eternal return, thinking the most difficult thought of philosophy, means thinking Being as Time. — Heidegger, Lectures on Nietzsche, Vol 1, page 20e
My evidence is the above Heidegger quote. Paraphrasing him, he says: Nietzsche thinks and meditates on Being, that is, on will to power as eternal recurrence. So, by my understanding, Being as will to power as eternal recurrence = the now that bends back into itself.
To me this sounds like a description of a being, a reflexive being. And, moreover, this particular being is time — ucarr
The tradition has always treated being as a persisting presence. — Joshs
Heidegger seems to put Heraclitus in this role. Cycles of Becoming repeating without beginning or end. — Paine
The theological answer is given because most are not philosophers. They need answers and one that they cannot understand is better than no answer. And one that has the appearance of intelligibility and is the work of a god is even better. — Fooloso4
I think Heidegger was attempting to evoke a sense of wonder that there is anything at all, but it seems like mystification — Fooloso4
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