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Notes
1. ‘The term for the Being of an entity that is in itself, is “substantia”. Sometimes this expression means the Being of an entity as substance, substantiality; at other times it means the entity itself, a substance’, Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (Oxford: Blackwell, 1962), p.123.
2. René Descartes, Principles of Philosophy, trans. V.R. Miller and R.P. Miller (Dordrecht: D. Reidel, 1983), article 53, pp.210–11.
3. René Descartes, Principles of Philosophy, part 1, article 65. Quoted in Martin Heidegger, Being and Time, p.124.
4. Martin Heidegger, Being and Time, p.124. Martin Heidegger, Gesamtausgabe (Frankfurt am Main: Vittorio Klostermann, 1978‐), vol. 2, p.122, translation modified. All references to this edition will henceforth be given as GA followed by the volume and page number.
5. René Descartes, Rules for the Direction of the Mind, in The Philosophical Writings of Descartes, trans. John Cottingham et al., 3 vols (Cambridge: Cambridge University Press, 1984), vol. 1, p.49.
6. Martin Heidegger, Being and Time, p.66
7. Martin Heidegger, Being and Time, p.124. GA 2, p.122. I have modified Macquarrie and Robinson's translation here. They reverse the negatives to read ‘So nothing like “force” counts for anything in determining what the Being of this entity is’, a move which omits the provisional phenomenality accorded to ‘force’. They also mistranslate the ‘so’ as ‘so’, whereas in fact it belongs to the ‘etwas wie’, giving it an even more tentative, as well as more idiomatic, spin.
8. The argument here is that Aristotle's assertion that ‘beings are said in many ways’ refers both to the (ten‐fold) categorical determinations of substance (ousia) and to a distinction between being as substance, being as force/actuality, being as accidental, and beings as true or untrue. The fullest exposition of the ‘ten‐fold’ kategoriai comes in his Categories; see Aristotle, The Categories and De Interpretatione, trans. J. L. Ackrill (Oxford: Clarendon Press, 1963), 1 b 25. For the ‘four‐fold’ predications of being, see the Metaphysics Books I–IX, trans. Hugh Tredennick (Cambridge, MA: Harvard University Press, 1933), V, vi, 1017 a 8–1017 b 9.
9. Aristotle, Metaphysics Books I–IX, 1046 a 9–11.
10. Martin Heidegger, Aristotle's Metaphysics θ 1–3: On the Essence and Actuality of Force, trans. Walter Brogan and Peter Warnek (Bloomington: Indiana University Press, 1993), p.75.
11. Martin Heidegger, Aristotle's Metaphysics, p.72. Later pages (pp.97–98) make this clearer.
12. Martin Heidegger, The Principle of Reason, trans. Reginald Lilly (Bloomington and Indianapolis: Indiana University Press, 1989), pp.39–40.
13. Martin Heidegger, The Principle of Reason, p.38.
14. Martin Heidegger, Aristotle's Metaphysics, p.66.
15. On this subject see Jacques Derrida's ‘Différance’, in Margins of Philosophy, trans. Alan Bass (New York and London: Harvester Wheatsheaf, 1982), pp.1–28.
16. Martin Heidegger, Aristotle's Metaphysics, p.67.
17. Thomas Sheehan, ‘On Movement and the Destruction of Ontology’, in Heidegger Reexamined, ed. Hubert Dreyfus and Mark Wrathall, 4 vols (London: Routledge, 2002), vol. 3, p.323.
18. Martin Heidegger, ‘On the Essence and Concept of Physis’, trans. Thomas Sheehan, in Pathmarks, ed. William McNeil (Cambridge: Cambridge University Press, 1998), p.219.
19. Heidegger discusses his notion of the ‘unthought’ in What is Called Thinking, trans. J. Glenn Gray (New York: Harper & Row, 1968), p.76.
20. Martin Heidegger, Aristotle's Metaphysics, p.132.
21. Martin Heidegger, Aristotle's Metaphysics, pp.91–92. Square brackets are Heidegger's glosses. See Aristotle, Metaphysics, IX, 1, 1046a 30–32.
22. See Martin Heidegger, Being and Time, p.183.
23. Martin Heidegger, Aristotle's Metaphysics, p.96.
24. Martin Heidegger, ‘From the Last Marburg Lecture Course’, trans. Michael Heim in Pathmarks, p.74.
25. Martin Heidegger, Aristotle's Metaphysics, p.95.
26. Martin Heidegger, Aristotle's Metaphysics, p.132. GA 33, p. 154.
27. Martin Heidegger, Aristotle's Metaphysics, p.135. GA 33, p. 158. Brogan's translation ‘Where there is force and power, there is finitude’ seems rather to miss the point of Heidegger's verbless aphorism, whose pithy force is not unrelated to its refusal to accord presence or essence either to force or to finitude.
28. Martin Heidegger, Aristotle's Metaphysics, p.124.
29. Richard Wolin, ed., The Heidegger Controversy: A Critical Reader (Cambridge, MA: The MIT, 1993), contains many useful texts pertaining to the Nazism controversy. Julian Young, Heidegger, Philosophy, Nazism (Cambridge: Cambridge University Press, 1997) offers a powerful ‘defence’ of Heidegger. Jacques Derrida's Of Spirit should also be mentioned once again in this context.
30. See Philippe Lacoue‐Labarthe, Heidegger, Art and Politics: The Fiction of the Political, trans. Chris Turner (Oxford: Blackwell, 1990), especially pp.17–29, ‘The Political’.
31. Martin Heidegger, ‘The Self‐Assertion of the German University’, trans. Karsten Harries, Review of Metaphysics, 38 (March, 1985), pp.467–502, (p.471 and p.470). GA 16, ‘Die Selbstbehauptung der deutschen Universität’, pp.107–17, (p.108 and p.107).
32. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.471, GA 16, p.108. Harries has the more natural translation ‘by virtue of his language’, which I have modified in this context.
33. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.474, GA 16, p.111.
34. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.475, GA 16, p.112.
35. Martin Heidegger, ‘The Self‐Assertion of the German University’, pp.479–80, GA 16, p.117.
36. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.472, GA 16, p.109.
37. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.472, GA 16, p.109.
38. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.472, GA 16, p.110.
39. Martin Heidegger, ‘The Self‐Assertion of the German University’, p.472, GA 16, p.109.
40. Martin Heidegger, Introduction to Metaphysics, trans. Gregory Fried and Richard Polt (New Haven: Yale University Press, 2000), p.6 (4). I have supplied parenthetically the page reference to the 1953 edition of Einführung in die Metaphysik (Tübingen: Niemeyer, 1953).
41. The best discussion of Heideggerian Dichtung is by Timothy Clark, Derrida, Heidegger, Blanchot: Sources of Derrida's Notion and Practice of Literature (Cambridge: Cambridge University Press, 1992).
42. Martin Heidegger, Introduction to Metaphysics, p.54 (39).
43. Martin Heidegger, Introduction to Metaphysics, p.167 (120).
44. Martin Heidegger, Introduction to Metaphysics, p.173 (124).
45. Martin Heidegger, Introduction to Metaphysics, p.174 (124).
46. Martin Heidegger makes this distinction in his discussion of Hölderlin's ‘Germanien’, GA 39, p.119.
47. Nicholas Royle, for example, avoids any discussion of the Heideggerian uncanny precisely because he finds Heidegger unfunny, The Uncanny: An Introduction (Manchester: Manchester University Press, 2003), p.31.
48. Martin Heidegger, Introduction to Metaphysics, p.6 (4).
49. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. Geoffrey Bennington and Rachel Bowlby (Chicago: University of Chicago Press, 1989), p.68.