In existographies, Martin Heidegger (1889-1976) (IQ:165|#413) [RGM:170|1,500+] (Gottlieb 1000:914) (Perry 80:4|La) (HCR:14) (FA:105) (Stokes 100:71) (Perry 80:28) (GPhE:31) (CR:41) German atheistic existentialist philosopher (Sartre, 1945); influenced deeply by Nietzsche; teacher of Hannah Arendt; noted, predominately, for his 1927 Being and Time, in which he suggest that the meaning of our being must be tied up with time, i.e. that we are temporal beings, a logic somehow based on critique of Immanuel Kant and a synthesis of Friedrich Nietzsche. [1]“Being and time determine each other reciprocally, but in such a manner that neither can the former – being – be addressed as something temporal nor can the latter – time – be addressed as a being.”— Martin Heidegger (c.1927), “Time and Being” [3]
“The basic idea of Being and Time is extremely simple: being is time. That is, what it means for a human being to be is to exist temporally in the stretch between birth and death. Being is time and time is finite, it comes to an end with our death. Therefore, if we want to understand what it means to be an authentic human being, then it is essential that we constantly project our lives onto the horizon of our death, what Heidegger calls 'being-towards-death'.”— Simon Critchley (2009) (Ѻ)
“Philosophy will not be able to bring about a direct change of the present state of the world. This is true not only of philosophy but of all merely human meditations and endeavors. Only a god can still save us. I think the only possibility of salvation left to us is to prepare readiness, through thinking and poetry, for the appearance of the god or for the absence of the god during the decline; so that we do not, simply put, die meaningless deaths, but that when we decline, we decline in the face of the absent god.”— Martin Heidegger (1966), interview with Spiegel (Ѻ)
“When the system does not have sufficient free energy F to drive its entropy production and thus organisational changes, there are two options to obtain further free energy. One option is that it can be imported from an external source like animals eating food or plants absorbing sunlight. The other option is that it can be liberated from within by giving up some of its organisation through a process which I call the "creative collapse" (the complexity version of Heidegger's and Derrida's "deconstruction"). Taking animals or plants as example, they will then use their own tissues as source of free energy rather than eating food.”
“Thinkers are indeed decidedly called ‘thinkers’ because, as it is said, they think ‘out of’ themselves and in their very thinking put themselves at stake. The thinker answers questions he himself has raised. Thinkers to not proclaim ‘revelation’ from a god. They do not report the inspirations of a goddess. They state their own insights.”— Martin Heidegger (1943), “Parmenides and Heraclitus”, lecture course, University of Freidburg [6]
“The most thought-provoking thing in our thought-provoking time is that we are still not thinking.”— Martin Heidegger (1952), What is Called Thinking (Ѻ)
References
“Thus not ‘dead nature’. A stone, for example, is not dead.”— Martin Heidegger (1967), dialogue with Eugen Fink on Heraclitus fragments [5]