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access to Phänomenologische Forschungen
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Susanna Lindberg
Heidegger's animal'
Why does the question of the animal pursue so many readers of Heidegger?1 In
the following, I would like to show how the living being's swift apparition at the
margins of Heidegger's thinking also gives a glimpse of his understanding of two
other major phenomenal registers that he hardly treats otherwise, namely the
sensibility and the fleshly condition of living with.
One need not interpret Heidegger's approach of the question of the animal as
being primarily motivated by a desire to define man by demarcating him against
his postulated animal origins. On the contrary, such an approach is typical of a
great metaphysical tradition that Heidegger precisely claims to leave behind.
Heidegger defines the Dasein by a strong contradistinction from the metaphysi
cal rational animal, and states that the Dasein seizes the human existence in an
entirely different way, without the support of any kind of a concept of animal.
That's why I rather examine the possibility that the „question of the animal"
opens out to the sphere of what we could regard as Heidegger's „philosophy of
nature". Of course, this proposition requires immediately several precisions.
First of all, such an expression doesn't come form Heidegger himself. He would
never construct „a philosophy", because his very understanding of the task of
thinking excludes all subordinate philosophies attached to regional ontologies.
And he would never fix an interpretation of the „nature", because for him the
word „nature" stands for an entire vision of Being he fights on all fronts. That's
* I thank The Academy of Finland for the funding that has enabled the preparation of this
article.
1 Some pathmarks: Giorgio Agamben: L'ouvert. De l'homme et de l'animal. Paris 2002;
Ingrid Auriol: Situation de l'animal et statut de l'animalité. Heidegger Studies vol 17. 2001;
Renaud Barbaras: Pulsion et perception. In: Alter n 9. 2001; Christian Ciocan: La vie et la
corporalité dans Être et temps de Martin Heidegger, parts I-II. In: Studia phenomenologica 1
(2001). 1-2 & 3-4; Françoise Dastur: Pour une zoologie ,privative', ou comment ne pas parler
de l'animal. In: Alter 3. 1995; Gilles Deleuze et Félix Guattari: Capitalisme et schizofrénie,
part H, Mille plateaux. Paris 1980; Jacques Derrida: De l'esprit. Heidegger et la question. Paris
1987; Jacques Derrida: L'animal que donc je suis. In: Marie-Louise Mallet (dir.): L'animal au
tobiographique. Paris 1999; Elisabeth de Fontanay: Le silence des bêtes. La philosophie à
l'épreuve de l'animalité. Paris 1998; Didier Franck: L'être et le vivant. In: Philosophie (Mi
nuit), n 16. 1987; Michel Haar: Le chant de la terre. Paris 1987; David Farrell Krell: Daimon
Life. Heidegger and Life-philosophy. Indiana 1992. Peter Sloterdijk: Règles pour un parc hu
main. 2000; Peter Sloterdijk: La domestication de l'être. 2000.
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29
Wozu Dichter? 275-276 (257-258).
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48 Parmenides. 237.
49 „In dem hier gebrauchten Wort Natur schwingt no
ŒixHÇ, das auch der Ço>f| gleichgesetzt wird, was wir
278.)
50 „Das Offene ist das große Ganze alles dessen, was entschränkt ist. Es läßt die in den rei
nen Bezug gewagten Wesen als die Gezogenen ziehen, so das sie vielfältig zueinander, ohne auf
Schranken zu stoßen, weiterziehen." (Wozu Dichter? 284.)
51 Wozu Dichter? 278.
52 Parmenides. 232.
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