Martin Heidegger - The metaphysics of German idealism a new interpretation of Schelling’s Philosophical investigations into the essence of human freedom and the matters connected therewith (1809)

Martin Heidegger

Translated by Ian Alexander Moore and Rodrigo Therezo

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First published in German as GA vol. 49, Die Metaphysik des deutschen Idealismus. Zur erneuten Auslegung von Schelling: Philosophische Untersuchungen ber das Wesen der menschlichen Freiheit und die damit zusammenhngenden Gegenstnde (1809) Vittorio Klostermann GmbH, Frankfurt am Main, 1991. 2nd, revised edition 2006.

This English translation Polity Press, 2021

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ISBN-13: 978-1-5095-4012-9

A catalogue record for this book is available from the British Library.

Library of Congress Cataloging-in-Publication Data
Names: Heidegger, Martin, 18891976, author. | Moore, Ian Alexander, translator. | Therezo, Rodrigo, translator. | Heidegger, Martin, 18891976. Metaphysik des deutschen Idealismus.
Title: The metaphysics of German idealism : a new interpretation of Schellings Philosophical investigations into the essence of human freedom and the matters connected therewith (1809) / Martin Heidegger ; translated by Ian Alexander Moore and Rodrigo Therezo.
Other titles: Metaphysik des deutschen Idealismus. English
Description: Cambridge ; Medford : Polity Press, [2021] | Includes bibliographical references. | Summary: A major work by one of the most influential philosophers of the 20th century, published here in English for the first time Provided by publisher.
Identifiers: LCCN 2020057294 (print) | LCCN 2020057295 (ebook) | ISBN 9781509540105 (hardback) | ISBN 9781509540129 (epub)
Subjects: LCSH: Schelling, Friedrich Wilhelm Joseph von, 17751854. | Schelling, Friedrich Wilhelm Joseph von, 17751854. Philosophische Untersuchungen ber das Wesen der menschlichen Freiheit. | Idealism, German.
Classification: LCC B2898 .H4513 2021 (print) | LCC B2898 (ebook) | DDC 193dc23
LC record available at https://lccn.loc.gov/2020057294
LC ebook record available at https://lccn.loc.gov/2020057295

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The decision to translate Heidegger into English is in many respects a difficult one. Not simply because Heideggers thought remains irreducibly tied to language and to a certain artisanal craft of writing a Hand-werk der Schrift, as he calls it in The Letter on Humanism It is difficult to overlook, then, a certain irony at the heart of any English translation of Heidegger, particularly of a Heidegger text, such as The Metaphysics of German Idealism, dating back to the early 1940s, when Heideggers most explicit condemnation of English takes place. Would it not be an ontological disaster to translate the thinker of this ontological disaster precisely into the language in which this disaster is supposed to unfold?

Yet we maintain that such an undertaking is nevertheless in keeping with another Heidegger, more open to a non-Greek other and capable of writing in 1946 that in the most diverse ways, being speaks everywhere and always, through all language, even, dare we say, the English language?

Translated here in its entirety for the first time is volume forty-nine of Heideggers Gesamtausgabe or Collected Works, a volume comprised of a lecture course delivered at the University of Freiburg in the first trimester of 1941 and of material for a seminar held there in the summer semester of that year. Previously, excerpts from this volume, occasionally revised, had appeared in the appendix to Heideggers first lecture course on Schelling from 1936, whose 1971 publication (English 1985) was overseen by Heidegger himself. As indicated by the title of the present volume, here Heidegger again takes up Schellings 1809 treatise on freedom, which, he argues, marks the peak of German Idealism. Only, this time, Heidegger more explicitly distinguishes his own thought from that of his German predecessor, whose work he situates within the continuum of Western metaphysics. Along the way, taking up Schellings important distinction between ground and existence, Heidegger provides an extensive history of the concepts of existence and ground, with detailed discussions of Jaspers, Kierkegaard, Hegel, and his own opus magnum Being and Time including its unpublished third division.

The style of the present volume is uneven. Some of the material appears as fully worked-out prose. Other portions resemble notes. We have endeavored to remain faithful to the character of the text, at the expense of occasional inelegance or grammatical incompleteness.

The reader can consult the glossaries to see how we have typically rendered Heideggers terminology, but there are four sets of terms which we believe it will prove helpful to discuss in advance.

1. We have rendered the noun das Sein as being and the nominalized present participle das Seiende as beings, the being, or that which is. When it is unclear in the English which is meant, as in the phrases the being {Sein} that human Dasein itself is and the proper being {Seiende} in itself, we have, as here, inserted the German. Heideggers use of the archaic German spelling Seyn has been translated by the obsolete English beyng. Since, in Schellings time, Seyn, with a y, was standard, we have used being when translating authors from that period, although here too we have included the German. The abstract Seiendheit appears as beingness. Although, in Schellings later philosophy, which Heidegger occasionally references, Schelling does not use Sein and Seiendes in the same way Heidegger does, we thought it important to maintain terminological consistency. In cases where confusion might result, we have interpolated the German.

2. Heidegger uses numerous words for existence and for the human being in particular. In order to keep them apart, we have, with two exceptions, consistently rendered Existenz as existence, Ex-sistenz as ex-sistence, existenzial as existential, existenziell as existentiell, Mensch as human, and Menschsein as the being of the human, human being (no article), or, in one instance, being-human. (In two cases, in which we include the German, it seemed more appropriate to translate das Existenzielle in Schelling as the existential.) Unless indicated by a German interpolation, we have, as in point 1, left Dasein and Da-sein in the original. In , , Heidegger claims this term is