《海德格尔导论》补充与勘误

说明：这是作者波尔特在2022年发给我的对《海德格尔导论》原文的“补充与勘误”，中译版以“作者补注”的方式添加这些“补充与勘误”，比如第一个“补充”出现在中译版第33页的“作者补注”中。

Addenda & errata for Polt, Heidegger: An Introduction

p. 13: From Heidegger’s Letters to His Wife, trans. Rupert Glasgow (Polity, 2008), we have learned that Hermann Heidegger (who was to become a historian and the custodian of Martin Heidegger’s papers) was not Martin Heidegger’s biological son, but was conceived when Elfride Heidegger conducted an extramarital affair. The same volume makes it clear that Martin Heidegger had a number of affairs throughout his life.

p. 16, n. 35: Towards the Definition of Philosophy(originally announced for publication in 1998) was in fact published in 2000.

p. 20, n. 54: Ettinger’s book has now been superseded by the publication of Martin Heidegger and Hannah Arendt, Letters, 1925-1975, trans. Andrew Shields (Orlando: Harcourt, 2004).

p. 23: for criticisms of the Stambaugh translation, see Thomas Sheehan, “‘Let a Hundred Translations Bloom!’ A Modest Proposal about Being and Time,” Man and World30, no. 2 (April 1997): 227-238; Timothy O’Hagan and Giles Pearson, “The ‘Alarming Task’ of Understanding Being and Time,” International Studies in Philosophy33, no. 2 (2001): 131-137; Theodore Kisiel, “The New Translation of Sein und Zeit: A Grammatological Lexicographer’s Commentary,” in Kisiel, Heidegger’s Way of Thought, ed. Alfred Denker and Marion Heinz (New York: Continuum, 2002). A version of the Stambaugh translation revised by Dennis Schmidt was published by SUNY in 2010 and addresses many of the criticisms.

p. 79: of course, “care” also often means caring as love or emotional involvement. Heidegger’s “care” is manifest even in moments that we would ordinarily describe as “uncaring,” such as when I treat someone coldly.

p. 114: Heidegger never ceased teaching, even during his rectorate (see GA 36/37). The psychiatrist who treated Heidegger at the time (early 1946?) was not Medard Boss, but Victor Baron von Gebsattel (Safranski, Martin Heidegger, p. 351). Boss first made contact with Heidegger by mail in 1947, and met him personally in 1949 (Zollikon Seminars, Preface).

p. 115: Binswanger had developed his version of “Dasein analysis” earlier; in fact, Gebsattel (see above) was a follower of Binswanger’s approach. Heidegger eventually told Boss that Binswanger had badly misunderstood him (see Zollikon Seminars).

p. 126: “On the Essence of Truth” was not published until 1943, and was revised before publication. The three initial drafts of the essay, all dating from 1930, have been published in GA 80.1; the second and third drafts are close to the final version.

pp. 140-152: My extended interpretation of the Contributionsis now available as The Emergency of Being: On Heidegger’s “Contributions to Philosophy”(Cornell, 2006). My broader reading of Heidegger in the 1930s, particularly his politics, is available as Time and Trauma: Thinking Through Heidegger in the Thirties(Rowman & Littlefield International, 2019).

p. 154: The 1934 lectures were published in 1998 as GA 38, on the basis of student notes. Heidegger’s own notes were located after the publication of GA 38, and were published in 2020 as GA 38A.

p. 156, n. 89: The letter has been translated as “The Jewish Contamination of German Spiritual Life: Letter to Victor Schwoerer (1929),” in Martin Heidegger, Philosophical and Political Writings, ed. Manfred Stassen (New York: Continuum, 2003), p. 1.

p. 157, re: “the anti-Semitic cultural caricature of ‘the Jew’”: Volumes 95, 96, and 97 of the Gesamtausgabe, which consist of notebooks written 1938-1948, include several passages that show that Heidegger incorporated antisemitic stereotypes into his view of global politics at the time. These passages are heavily outnumbered by passages that represent Nazi ideology as the ultimate form of modern nihilism—while still affirming the Nazi movement as necessary for the catastrophic end of “the first inception,” which might make way for “the other inception.”

p. 159: What Gilbert Ryle supposedly said to James Thrower in 1960 was, “Heidegger. Can’t be a good philosopher. Wasn’t a good man”: James Thrower, letter to the editor, The Times Higher Education Supplement, February 17, 1989, p. 12. Ryle’s full views on Heidegger were presumably somewhat more complex; in 1929, he had written a review of Being and Timein the journal Mind.

p. 162: The ultimate example of position #6 is probably Johannes Fritsche, Historical Destiny and National Socialism in Heidegger’s “Being and Time”(Berkeley: University of California Press, 1999).