Given at the start of his remarkable career, at the age of thirty-four, and originally delivered over the course of nine sessions during the 1964- 1965 academic year at the École Normale Supérieure (ENS), Derrida’s seminar offers a wealth of insights into the ways his published views on history fundamentally emerged out of a critical engagement with the introduction and the final sections of Martin Heidegger’s 1927 ."— H-France Review
The key thing that Heidegger hints at and he worries about is that this worldview, if it continues in the direction it’s going, will overwhelm us, and then we’ll do the same thing to ourselves: We’ll see ourselves as resources. I guess Heidegger would have hated telepresence robots… Yeah, maybe.
Heidegger essays and conferences
From the outset, the “fact of existing” refers toconcrete human existence. In identifying existence as firstly human,Levinas establishes that Heidegger's Being, or the “beingof that which is,” answers a formal ontological question, towhich determinations like finiteness and infinity, not to mentionescape and transcendence, apply only vaguely. He will thereforeconcentrate on what it means for a human being to posititself, in an act that is not already abstracted from itseveryday life.
Heidegger, M. (1977). The question concerning …
Heidegger claims that technology currently poses the greatest threat to any possible rekindling of the Greeks’ heavenly fire. Its instrumental reason prevails over the modern fitting-together of beings as a poor substitute for the mythical-poetic order of Greek thought. Heidegger characterizes technology in ways that resemble contamination, another important theme from Greek tragedy. In the Antigone, Tiresias complains to Creon that the animals have become ill from consuming the exposed corpse of Polyneices: the hawks savagely attack each other; the prophet’s animal sacrifices no longer burn properly; dogs and birds defile the altars and hearths of the polis with carrion. The old seer observes a natural disorder reigning with the natural order, a pollution of nature that tears asunder the previous intimacy between mortals and gods. As a result of the contamination, the shaman loses the capacity to interpret divine omens, except to read them precisely as those signs that no longer speak. Similarly for Heidegger, technology contaminates the ground of human thought by concealing the essence of beings and forcing unreasonable demands upon people and their environments. The airplane and the radio forever change the course of history, Heidegger explains, by opening different avenues of power that human beings can wield over their situations. Modern intellectuals go so far as to reconfigure space and time according to a framework of calculative domination. While technological progress purportedly serves people better and only makes their lives easier, it actually conceals the same misery that it thrusts upon them. A technocratic structure of meaning now overwhelms, dominates, and chokes the entire arena of the appearances as human beings suffer the homelessness of technology.
Martin Heidegger, "Die Frage nach der ..
If Heidegger's Dasein confronted the question ofBeing by finding itself brought before itself in anxiety, Levinasproposes other ways by which the gap narrows between Being itself andthe beings that we are. Following the leitmotif of ourirrepressible need to escape, Levinas examines a host of attempted anddisappointed transcendences: need, pleasure, shame, and nausea. Inthese possibilities, the corporeal self is posited, set down as asubstance, in its existence. Unlike Heidegger's Being, thesestates are not abstract. Here begins Levinas's protractedinsistence that Being is continuous presence, not, as Heidegger insisted, an event ofdisclosure and withdrawal.