This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology, Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point: our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together. Malpas follows the development of Heidegger's topology through three stages: the early period of the 1910s and 1920s, through Being and Time, centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years.

The philosophical significance of place—in Heidegger's work and as the focus of a distinctive mode of philosophical thinking. The idea of place—topos—runs through Martin Heidegger's thinking almost from the very start. It can be seen not only in his attachment to the famous hut in Todtnauberg but in his constant deployment of topological terms and images and in the situated, “placed” character of his thought and of its major themes and motifs. Heidegger's work, argues Jeff Malpas, exemplifies the practice of “philosophical topology.” In Heidegger and the Thinking of Place, Malpas examines the topological aspects of Heidegger's thought and offers a broader elaboration of the philosophical significance of place. Doing so, he provides a distinct and productive approach to Heidegger as well as a new reading of other key figures—notably Kant, Aristotle, Gadamer, and Davidson, but also Benjamin, Arendt, and Camus. Malpas, expanding arguments he made in his earlier book Heidegger's Topology (MIT Press, 2007), discusses such topics as the role of place in philosophical thinking, the topological character of the transcendental, the convergence of Heideggerian topology with Davidsonian triangulation, the necessity of mortality in the possibility of human life, the role of materiality in the working of art, the significance of nostalgia, and the nature of philosophy as beginning in wonder. Philosophy, Malpas argues, begins in wonder and begins in place and the experience of place. The place of wonder, of philosophy, of questioning, he writes, is the very topos of thinking.

Martin Heidegger’s thinking is a complex, and his terminology is as nuanced, as any thinker in the history of philosophy. As the historian of philosophy par excellence, he also exhibits both a greater appreciation and mastery of previous thinkers than any almost any other philosopher before or since. The Historical Dictionary of Heidegger's Philosophy, Third Edition addresses this dual challenge of reading, understanding, and interpreting Heidegger’s vast writings. The book provides a comprehensive and detailed account of the key terms shaping Heidegger’s philosophy, as well as outlining the development of his thought spanning the entirety of his career spanning almost sixty years. The Dictionary also includes a discussion of Heidegger’s seminal writings, the spanning his entire Gesamtausgabe (Complete Edition) up through volume 99 (of the projected 102 volumes). This third edition of Historical Dictionary of Heidegger's Philosophy, Third Edition contains a chronology, an introduction, appendixes and an extensive bibliography. The dictionary section has over 800 cross-referenced entries that provides a clear and comprehensive exposition of the key developments in his life and his thought. This book is an excellent resource for students, researchers, and anyone wanting to know more about Martin Heidegger.

This collection contains original translations of essays, discussions, and papers including six previously unpublished works from the International Colloquium on Heidegger’s Conception of Language, held at The Pennsylvania State University in 1969. This volume endeavors to place Martin Heidegger’s ideas within a wide range of philosophical thought. It contains critical reflections on his conception of speech in Being and Time, linguistic meditations on Heidegger’s use of language, and analysis of his view on the relationship between thought and the language in which it is expressed. In this book, Heidegger scholars will find additional insights into his conception of language and his philosophy as a whole.

In this astonishing and profound work, an irreverent sleuth traces the riddleof existence from the ancient world to modern times.

A new 2024 translation of Martin Heidegger's major work "Being and Time" (Sein und Zeit), originally published in 1927 in multiple publications. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding. As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.

The philosopher presents a stimulating overview of his work, its intellectual roots, and its relationship to the work of other twentieth century thinkers. In Four Seminars, Heidegger reviews the entire trajectory of his thought and offers unique perspectives on fundamental aspects of his work. First published in French in 1976, these seminars were translated into German with Heidegger’s approval and reissued in 1986 as part of his Gesamtausgabe, volume 15. Topics considered include the Greek understanding of presence, the ontological difference, the notion of system in German Idealism, the power of naming, the problem of technology, danger, and the event. Heidegger’s engagements with his philosophical forebears—Parmenides, Heraclitus, Kant, and Hegel—continue in surprising dialogues with his contemporaries—Husserl, Marx, and Wittgenstein. While providing important insights into how Heidegger conducted his lectures, these seminars show him in his maturity, reflecting back on his philosophical path.