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For William J. Richardson, Geworfenheit "must be understood in a purely ontological sense as wishing to signify the matter-of-fact character of human finitude". [2]: 37 That's why "thrownness" is the best English word for Geworfenheit.
German philosopher Martin Heidegger (1889–1976) discusses "facticity" [1] as the "thrownness" (Geworfenheit) of individual existence, which is to say individuals are "thrown into the world." By this, he does not only refer to a brute fact, or the factuality of a concrete historical situation, e.g. "born in the '80s."
Geworfenheit describes man's individual existences as "being thrown" (geworfen) into the world. For William J. Richardson , Heidegger used this single term, "thrown-ness", to "describe [the] two elements of the original situation, There-being's non-mastery of its own origin and its referential dependence on other beings".
Martin Heidegger (/ ˈ h aɪ d ɛ ɡ ər, ˈ h aɪ d ɪ ɡ ər /; [3] German: [ˈmaʁtiːn ˈhaɪdɛɡɐ]; [3] 26 September 1889 – 26 May 1976) was a German philosopher best known for contributions to phenomenology, hermeneutics, and existentialism.
Being and Time (German: Sein und Zeit) is the 1927 magnum opus of German philosopher Martin Heidegger and a key document of existentialism. Being and Time had a notable impact on subsequent philosophy, literary theory and many other fields.
Contributions to Philosophy (Of the Event) (German: Beiträge zur Philosophie (Vom Ereignis)) is a work by German philosopher Martin Heidegger.It was first translated into English by Parvis Emad and Kenneth Maly and published by Indiana University Press in 1999 as Contributions to Philosophy (From Enowning).
Heidegger und seine Zeit) is a 1994 biography about the philosopher Martin Heidegger, written by Rüdiger Safranski. It confronts Heidegger as someone who participated in a particularly German way of studying being , which Heidegger, according to Safranski, pushed further than anyone else, and where incomprehension became a deliberate feature ...
In 1936, Martin Heidegger gave a series of lectures on Schelling's freedom essay. These were published in German in 1971 and translated into English in 1984. [18] Heidegger largely treated the Freiheitschrift as continuous with the "identity philosophy" period leading up to it. [19]