Ontotheology? Understanding Heidegger's Destruktion of Metaphysics

Gadamer on Heidegger: Is the History of Being ‘Just’ Another Philosophy of History?

“…In fact, from the 1930s on, Heidegger "worked to reduce the structural commonalities of the metaphysical tradition to a formal framework in which he could fit every 'fundamental metaphysical position' in the history of the Western tradition". 31 And since, according to him, "the unity of philosophy as Platonic metaphysics conditions its possible forms up to Nietzsche", 32 then, from a Heideggerian point of view, the whole history of philosophy is somehow definable as Platonism. But Gadamer, while agreeing that "the history of metaphysics could be written as a history of Platonism", 33 somehow aims to demonstrate that Plato himself, "who wrote only dialogues and never dogmatic texts", 34 was no Platonist at all in the Heideggerian sense of this term!…”

Learning, Work and Practice: New Understandings

“…Education and training, too, in this particular layer of practice, have come to symbolise what is valued at the workplace, and as the 'pivotal' expressions of the will-to-power (Heidegger 1977d ;Thomson 2000Thomson , 2005 in the framing (Heidegger 1977a ) , the learning that is engendered also provides a medium for the resocialisation of populations of individuals. Such docile bodies are always at risk, however, of becoming programmed as puppets of the very same hegemony, in what are essentially technologies of representation (Foucault 1977 : 135-169).…”

“…Such docile bodies are always at risk, however, of becoming programmed as puppets of the very same hegemony, in what are essentially technologies of representation (Foucault 1977 : 135-169). The docile bodies are always at risk of becoming reduced to 'standing reserve' (Heidegger 1977b : 17;Flint and Peim 2012 ) -that is, a locus of excess energy that is 'available for use' in an 'intelligible order' of subjects and objects created in the economy (Caputo 1987 ;Thomson 2000 ) .…”

Ontotheological Turnings? Marion, Lacoste and Levinas on the Decentring of Modern Subjectivity

“…The answer seems to be negative, and this is why Iain Thomson can speak, with Derrida, of the "Heideggerian hope". 48 But this hope for a more original encounter of human beings with being needs to be distinguished from a certain set of "solutions" to the problem of ontotheology that are often proposed. One of the modern responses to the death of God is to resort to-excuse the jargon!-a horizontalisation of transcendence.…”