Heidegger's Hidden Sources: East-Asian Influences on his Work
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Heidegger's Hidden Sources documents for the first time Heidegger's remarkable debt to East Asian philosophy. In this groundbreaking study, Reinhard May shows conclusively that Martin Heidegger borrowed some of the major ideas of his philosophy - on occasion almost word for word - from German translations of Chinese Daoist and Zen Buddhist classics.
The discovery of this astonishing appropriation of non-Western sources will have important consequences for future interpretations of Heidegger's work. Moreover, it shows Heidegger as a pioneer of comparative philosophy and transcultural thinking.
meaning in the context of Heideggerian assimilations if we are not to lose the significant thread that runs throughout his texts. For, as Heidegger himself says, ‘All is Way’ (WL 92/US 198)—an idea he takes up in numerous variations in both his essays on language. For example: ‘[that which] moves everything [alles Bewëgende]’ or ‘The all-moving moves [be-wëgt] in that it speaks’.113 3.2 Let us now consider, word for word, a longer passage that most likely represents a well-encoded paraphrase of
that Heidegger has drawn from Daoist sources here again can be confirmed by a further remark in which he interprets his own thought. In the Le Thor seminar of 1969 he says unambiguously and in consonance with what has just been presented: ‘With Appropriation one is no longer thinking in a Greek way at all’ (‘SLT’ 104). He is thus apparently resuming his interpretation of Being (see Chapter 3), and he remarks, moreover, unambiguously that Being is appropriated by Appropriation (‘SLT’ 103). Nor do
remarked: ‘Thank God the Chinese weren’t acquainted with it’(EMH 128). c. The author is here playing on a locution of Heidegger’s in ‘Hölderlin’s Earth and Heaven’, which speaks of ‘the preserved greatness of [the] beginning’ of the European tradition [dem gesparten Grossen seines Anfangs], by writing of ‘das Ausgesparte des Grossen’—the gaps, or lacunae, in the greatness. 7 TEZUKA TOMIO, ‘AN HOUR WITH HEIDEGGER’: TRANSLATION d. In the original edition of Ex oriente lux, Tezuka’s Japanese
what Kuki had said about it—which no doubt explains why the explication of iki in the ‘Conversation’ bears so little relation to Kuki’s own presentation of the idea. Since Reinhard May has discussed this text in detail, as a simultaneous revelation and concealment of the East Asian influences on Heidegger’s thought, it will suffice to adduce one further consideration in favour of regarding it as a kind of confession. At one point the Inquirer says to the Japanese that his visit is especially
for the European and East Asian languages, and above all for the realm of their possible dialogue. Neither of them can by itself open up and ground this realm’ (QB 107/Wm 252). A hint of how this realm might begin to be opened up is given in a passage quoted earlier from the 1959 essay ‘Hölderlins Erde und Himmel’, where Heidegger speaks in vatic tones of the ‘great beginning’ of Western thought. There can of course be no going back to it. Present as something waiting over against us, the great