In his WS 1935-36 lecture course on Kant, Heidegger remarks that every philosopher must attempt the impossible task of leaping over his own shadow. In his excellent book Heidegger’s Shadow: Kant, Husserl, and the Transcendental Turn, Chad Engelland persuasively argues that Heidegger’s shadow is transcendental philosophy. Transcendental philosophy, and in particular Heidegger’s Husserlian reading of Kant, serves as a necessary entry point into Heidegger’s thinking, and the unity of Heidegger’s thought between his two masterworks—Being and Time and the Contributions to Philosophy (of the Event)—must be understood in terms of Heidegger’s struggles to free himself of the limitations of the transcendental tradition. A recurring theme of Engelland’s discussion is the “problem of motivation,” that is, the problem of explaining what motivates the turn from mundane experience toward the transcendental “experience of experience” (2). On Engelland’s reading, Heidegger grows dissatisfied with the “Cartesian” appeal to the authenticity of the researcher as a motivation for the transcendental turn, turning in his work of the 30s to an account of the “fundamental dispositions” that motivate philosophy.
There is much to applaud in Engelland’s treatment. Particularly welcome is Engelland’s suggestion that mining the transcendental origins of Heidegger’s thinking may not only resolve stand-offs in the literature on the abiding topic of Heidegger’s long career, but also help us to identify and fill the aporias in Heidegger’s own thinking and thus “find ourselves working as transcendental phenomenologists in the Heideggerian tradition” (4). To this end, Engelland closes the book with some critical reflections on the limitations of Heidegger’s own approach and the promise for creative appropriation of his thought in the future. In the same spirit, after briefly summarizing the central chapters of the book, I will suggest some directions in which I would like to see more philosophical development of some of the positive proposals Engelland puts forward.
After an introductory chapter that situates Engelland’s reading in relation to contemporary Heidegger scholarship and raises the problem of motivation, Engelland traces Heidegger’s development from the “casting” of the shadow in Being and Time (Chapter 1) and Kant and the Problem of Metaphysics (Chapter 2) to his attempts to leap over the shadow in the “revised Kant book” of 1935-36 (Chapter 3) and the Contributions (Chapter 4). A closing chapter reflects upon both the merits and limits of what Engelland calls Heidegger’s ‘affective transcendentalism’.
Engelland begins Chapter 1 by arguing that commentators have failed to distinguish two questions that the Being and Time project seeks to answer: the “preparatory [question] about the timely openness of Dasein” and the “fundamental [question] about the temporal reciprocity of that openness and being” (30). The preparatory question is taken up in the extant part of Being and Time, whereas the fundamental question would have been addressed in the unpublished third division. Engelland claims that Heidegger came to recognize that his transcendental approach to the preparatory question was a necessary, if misleading and transitional, path to his later attempts to answer the fundamental question, which “is not itself adequately stated in transcendental terms” (30). Chapter 1 also offers an interpretation of the “destruction of the history of ontology” envisaged for the second part of the book. Engelland presents the destruction as a corrective to two prejudices: the “logical prejudice” that locates the locus of truth in the judgment and the “mathematical prejudice” that interprets all beings as on-hand (vorhanden) (51-4).
Chapter 2 begins with a helpful tour of the development of Heidegger’s reading of Kant: “In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology, then approaching phenomenology, then advancing phenomenology, and finally recovering phenomenology” (84). Engelland then argues that Heidegger reads Kant as a “phenomenological collaborator” who “glimpsed that intentionality can happen thanks to the transcendence engendered by the ecstatic-horizonal bringing forth of timeliness” (105). Engelland suggests that we who are working as transcendental phenomenologists today should follow Heidegger’s lead in “returning judgment to givenness” by disclosing “the transcendental ground that makes judgment possible” (105). What is most novel and perhaps unusual about Engelland’s reading is his claim that Heidegger’s reading of Leibniz is the key to understanding the Kantbuch (see Golob’s review for criticism of this claim).
There are two significant omissions in Engelland’s otherwise careful and interesting discussion of the Kantbuch. The first is a lack of any significant discussion of Husserl’s attitude toward Kant. Engelland claims that by Being and Time and especially in the Kantbuch, “[f]or Heidegger, Husserl has been superseded by the phenomenological Kant he made visible” (75). I think a case can be made that Husserl is drawn to precisely that aspect of Kant’s critical philosophy that Heidegger considers the “central core” of the first Critique (KPM 63): the doctrine of the schematism and the transcendental imagination (see Kinkaid, “Phenomenology, Idealism, and the Legacy of Kant”). A thorough account of Husserl’s relation to Kant is surely outside the scope of Engelland’s specific concerns, but it would, I suggest, be important for a full accounting of how new work in transcendental phenomenology should proceed—and in particular, whether and to what extent there is a need to “supersede” Husserl. The second omission is the lack of discussion of the Marburg neo-Kantian reading of Kant. Engelland mentions the contrast between the constructivist tendencies of the neo-Kantians and the “genuine empiricism” that Heidegger adapts from Husserl (71), but another striking feature of the Marburg interpretation that puts it at complete odds with Heidegger’s phenomenological interpretation is the claim that “‘intuition’ no longer remains a cognitive factor which stands across from or is opposed to thinking […] It is thinking […]” (Natorp, “Kant and the Marburg School,” 186). These gaps could be filled, I suggest, by reading the Kantbuch more closely in conjunction with the WS 1927-28 lectures Phenomenological Interpretation of Kant’s Critique of Pure Reason.
In Chapter 3 Engelland examines Heidegger’s revised interpretation of Kant in his WS 1935-36 lectures, which are published as What Is a Thing? Toward Kant’s Doctrine of the Transcendental Principles. This revised reading focuses on the Analytic of Principles, which Heidegger reads as uncovering the “‘context’ (Zusammenhang) in which we can encounter and know things that are genuinely other than ourselves” (148). Heidegger interprets the “context” uncovered by the principles as the “open” or “between” in which intelligibility happens. Though he sees Kant as anticipating this important concept of his Contributions, Heidegger is also critical: “The subjective starting point and the exclusive interest in objectivity mean that, while Kant illumines the open between in which alone judgments are possible, he does not fathom that the open in fact allows humans to be themselves” (149). A more adequate account of the “open between,” Engelland suggests, requires a recognition of the historical and affective character of the context of experience, as well as of its self-concealing nature: “Put in the poetic terms of Heidegger’s later philosophy, we can say that Kant glimpsed world, but missing history, he could not fathom earth” (157-8).
Chapter 4 explores how Heidegger’s being-historical thinking in the Contributions answers the question of what motivates philosophy. In the “first beginning,” philosophy was motivated by the fundamental disposition (Grundstimmung) of wonder, but “[c]uriously, wonder carries within itself the seeds of its own dissolution” (181). This is because, by disclosing entities, wonder covers over the self-withdrawing space or clearing in which entities come to presence. Heidegger thus calls for an “other beginning” motivated by a fundamental disposition comprised of terror, awe, intimating, and reservedness (192-3). Heidegger’s narrative about the history of being, Engelland explains, is his attempt to awaken the fundamental disposition that discloses the “between” that “is richer than transcendental philosophy could fathom” (198).
In the closing chapter Engelland praises Heidegger for his “post-subjective” “affective transcendentalism” while leveling three criticisms. First, Engelland argues that Heidegger is a mere theoretician rather than a philosopher. By this Engelland means that Heidegger is concerned throughout his career solely with the transcendental theme of the grounds of experience, rather than with questions concerning the examined life. One upshot of this limitation, Engelland argues, is that Heidegger’s many personal failings are irrelevant to the interpretation of his thought. Second, Engelland finds Heidegger’s narrative about the history of being to be dogmatic and unnecessary to motivate transcendental philosophy. Pointing to his own earlier work on ostension, Engelland suggests that “the manifestation of the body in ostensive acts or the difference in presentation between an actor on stage and in real life” may function like Heidegger’s famous description of tool breakdown to motivate reflection on “the play of presence and absence at work in all our experience” (238). Third, Engelland finds Heidegger’s later tendency to speak of the clearing in anthropomorphic terms unnecessarily mystifying.
Having completed a summary of the rich contents of Engelland’s book, let me now turn to some criticisms, requests for clarification, and directions for future research into the promise of transcendental phenomenology in a Heideggerian style. I wholeheartedly agree with Engelland concerning the continued philosophical significance of transcendental phenomenology, but I think this significance comes out most forcefully when emphasis is placed on the relationship between transcendental phenomenology and metaphysics. As I read Being and Time, Heidegger is centrally concerned with what makes a priori knowledge—in particular the a priori sciences that Husserl calls ‘formal’ and ‘regional’ or ‘material’ ontology—possible. Consider how Heidegger describes his inquiry into being and its meaning:
The question of being aims therefore at ascertaining the a priori conditions not only for the possibility of the sciences which examine entities as entities of such and such a type […] but also for the possibility of those ontologies themselves which are prior to the ontical sciences and provide their foundation. Basically, all ontology, no matter how rich and firmly compacted a system of categories it has at its disposal, remains blind and perverted from its ownmost aim, if it has not first adequately clarified the meaning of being, and conceived this clarification as its fundamental task. (BT 31)
On the one hand, an inquiry into being involves the development of regional ontologies, i.e., accounts of the natures or essences of entities that fall into highly natural kinds and comprise the subject matters of the natural, mathematical, and social sciences. The central question of Being and Time, however, is the question of how that is possible—how ontological knowledge is possible. Answering this deeper question—the question of the meaning of being—requires an ontology of the ontological questioner, i.e., a “fundamental ontology.” Similarly, Heidegger reads the first Critique as “laying […] the ground for metaphysics” through an “ontological analytic of the finite essence of human beings” (KPM 1).
One interesting upshot of reading Being and Time as an account of how a priori knowledge is possible is that it sheds light on Heidegger’s notion of the clearing (die Lichtung). Die Lichtung is clearly meant (in Being and Time) to have resonances of Descartes’s lumen naturale and Augustinian divine illumination. (See Capobianco, Engaging Heidegger, Chapter 5 for a discussion of Heidegger’s shift away from understanding die Lichtung in terms of light.) Both of these concepts are meant to explain how a priori knowledge is possible, and both appeal to a divine guarantee of that knowledge. For Heidegger, “[t]o say that it is ‘illuminated’ means that as being-in-the-world it is cleared in itself, not through any other entity, but in such a way that it is itself the clearing (BT 171). Heidegger’s suggestion here seems to be that skepticism about a priori knowledge is put to rest by an adequate ontology of Dasein. This is an intriguing suggestion, which would require much more space to develop in a plausible way than I have here. This way of understanding Heidegger’s transcendental aspirations, though, has a number of ramifications.
First, it would allow us to make a powerful case for the continued philosophical relevance of transcendental phenomenology. In recent years there has been a surge in interest within analytic philosophy in metametaphysical questions about the substantivity and methodology of metaphysics. One important question concerns modal epistemology: metaphysicians often claim knowledge of possibility, impossibility, necessity, and essence, and there is a growing body of literature on how such knowledge is possible (see Tahko, Chapter 7 for a survey). Husserl and Heidegger’s writings are also rife with claims to modal knowledge, and I suggest a central task of both of their brands of phenomenology is to vindicate such claims. If this is right, it opens up room for a productive discussion between transcendental phenomenologists and analytic metaphysicians.
Second, this reading of the role of transcendental philosophy has the advantage of answering Engelland’s “problem of motivation.” Metaphysics has long between the target of suspicion and abuse by Humeans and Carnapians, giving the likes of Kant and David Lewis plenty of motivation for defending it (albeit in very different ways). Indeed, this reading explains Heidegger’s attraction to Kant, whose primary goal in the first Critique and Prolegomena was to put metaphysics on the secure path of a science. It is suggestive that Husserl explicitly identifies the subject matter of material ontology with synthetic a priori truths. This reading raises an important interpretive question: if Husserl and Heidegger are, like Kant, interested in putting metaphysics on the secure path of a science, do they also follow him in holding that the “proud name of an ontology […] must give way to the modest one of a mere analytic of the pure understanding” (A247/B303)?
I agree with Engelland, then, in giving pride of place to the transcendental aspects of Heidegger’s thought, but I think a shift in emphasis toward the connection between transcendental philosophy and metaphysics would bring out its most promising aspects. This is not to say that Engelland doesn’t recognize this thread of Heidegger’s thought at all; he repeatedly and approvingly cites, for example, Heidegger’s praise of Husserl’s non-constructive, intuitive conception of the a priori (BT 75n). The importance of Heidegger’s metametaphysical project is obscured, however, by a lack of clarity about the meaning of some of Heidegger’s terminology, especially Sein.
In the introductory chapter, Engelland discusses the debate between Thomas Sheehan and Richard Capobianco over the topic of Heidegger’s Seinsfrage: “for Sheehan, the lasting topic is the finitude of human existence as that which makes meaning possible; for Capobianco, the lasting topic is the manifestation of being” (6). Though Engelland does not endorse either position outright, he does seem to foreclose an interpretation on which Sein means, well, being. In Being and Time and surrounding works, Heidegger distinguishes the following senses of ‘being’: that-being, essence, and such-being. On my reading, the early Heidegger uses ‘being’ in a wholly traditional sense; where he disagrees with the tradition is in his substantive critiques of previous category schemes and accounts of the essence of the human person. Relying on an interpretation on which talk of being is really talk about meaning or manifestation, I submit, covers up the promising connection between Heidegger’s transcendentalism and metaphysics.
Getting clearer on what ‘being’ means would also substantially enrich Engelland’s discussion of realism. In the final chapter, Engelland criticizes Taylor Carman’s view that Heidegger is an ontic realist and an ontological idealist. Carman defines ‘ontic realism’ as “the claim that occurrent entities exist and have a determinate spatiotemporal structure independently of us and our understanding of them” (Heidegger’s Analytic, 157). Engelland accepts ontic realism but rejects ontological idealism, the claim that being depends on Dasein:
Yes, “there is” no being independent of Dasein, but that does not make being into a projection of Dasein; rather Dasein only is thanks to the affectivity of being […] Realism about entities entails realism about the context for interpretation. The meaning of being is not some thing independent of entities; it is the domain in which we meet with them. The domain and the entities can be distinguished but not separated
Engelland here alludes to an infamous passage that has been enlisted in support of two ways of interpreting Being and Time: (1) interpretations on which Sein means Sinn and (2) Blattner’s temporal idealist interpretation.
Of course only as long as Dasein is […] ‘is there’ [gibt es] being. When Dasein does not exist, ‘independence’ ‘is’ not either, nor ‘is’ the ‘in-itself’. In such a case this sort of thing can be neither understood nor not understood. In such a case even entities within-the-world can neither be discovered nor lie hidden. In such a case it cannot be said that entities are, nor can it be said that they are not. But now, as long as there is an understanding of being and therefore an understanding of presence-at-hand, it can be said that in this case entities will still continue to be. (BT 255)
Engelland’s passing endorsement of a realist reading would benefit from dwelling longer on this puzzling passage. If I’m right that ‘being’ means that-being, essence, and such-being, it’s hard to see how this passage is even compatible with ontic realism. One strategy for taking the anti-realist bite out of the passage is suggested by Sacha Golob: “it should be read with the stress on the phrase ‘“gibt es’ Sein’” (Freedom, Concepts and Normativity, 177). In other words, Heidegger is making a substantive claim about the conditions for having being given. That is, he is gesturing toward an analysis of how a priori ontological knowledge, understood on the model of Husserl’s “genuine empiricism,” is possible (see Kinkaid, “Phenomenology, Idealism, and the Legacy of Kant,” 609-11).
In general, I’d like to hear more about how Engelland understands the relations between being, the meaning of being, and the domain of intelligibility. I’d like to hear more, too, about how he understands Heidegger’s praise of idealism in Being and Time: “If what the term ‘idealism’ says, amounts to the understanding that being can never be explained by entities but is already that which is ‘transcendental’ for every entity, then idealism affords the only correct possibility for a philosophical problematic” (BT 251). I agree with Engelland that Heidegger is a realist, but absent clarification about how he understands ‘realism’, ‘idealism’, and ‘being’, it’s not clear to me what this agreement amounts to. Is Heidegger a metaphysical realist, as Lafont and Carman deny he is (see Lafont, “Hermeneutics,” 269 and Carman, Heidegger’s Analytic, 166)? How does his position relate to Husserl’s brand of transcendental idealism or analytic anti-realists like Hilary Putnam? Is there any interesting sense in which Heidegger is a relativist (see Lafont, “Hermeneutics” versus Golob, “Was Heidegger a Relativist?” and McManus, “Heidegger and the Supposition of a Single, Objective World”)? A full-blown defense of a realist interpretation of Heidegger would need to answer these and other questions.
As a reader sympathetic to Heidegger’s Being and Time project, I find myself unpersuaded of the need to make the “post-subjective turn” Engelland praises. Similarly, Golob urges Engelland to take up a more critical stance with respect to Heidegger’s claims about the open: “What exactly is this deeper sense that the tradition has missed?” (review of Heidegger’s Shadow). As I read it, Being and Time is already as “post-subjective” as we need to get. That is, Being and Time articulates a compelling picture of human persons as constitutively dependent on a holistic and historically contingent network of social kinds, roles, and institutions. As Engelland notes, Heidegger criticizes Husserl in his SS 1925 lectures for a failure to clarify the mode of being of the subject (33). Doing so requires an analysis of the structure of being-in-the-world. Now the world, understood as a referential totality of significance, stands in interesting relations of dependence with Dasein. On the one hand, there clearly would not be a world, in Heidegger’s sense of the word, without Dasein. But the world also has a kind of independence from Dasein. Consider an economy, for instance. Economies depend for their existence and nature on human beings, but once established, they take on a life of their own. Economic facts have a kind of objectivity, which is why social scientists can be wrong about or discover economic facts and I cannot through sheer force of will increase the balance of my bank account (though willing a decrease is no trouble at all). Furthermore, the existential possibilities for being a self available to a person depend on a world: what it is to be a stockbroker or an economist, say, depends on the existence and nature of economies. Finally, what existential possibilities are open to me is a historical matter: “I cannot now be a samurai since the necessary web of goals, tools and dispositions of other agents no longer exist” (Golob, Freedom, Concepts and Normativity, 217).
What is missing in this account? Engelland suggests that this early account places too much emphasis on projection at the expense of thrownness, is too ahistorical, and misses the phenomenon Heidegger calls ‘earth’. I can’t evaluate each of these charges in detail here, but one point worth noting is the importance of a kind of historical reflection in the early work. Ontology is supposed to be guided by our “vague understanding of being,” but that understanding is “infiltrated with traditional theories and opinions about being” (BT 25). Rooting out the distortive effects of this infiltration, I suggest, requires not only a destruction of the history of ontology (which Engelland skillfully discusses in Chapter 1), but also attention to non-philosophical ways in which Dasein expresses itself. Think here of Heidegger’s early interests in Paul and Augustine, his remarks about ethnology and myth (BT 76 and the review of Cassirer’s Mythical Thought), the fable of Cura in BT §42, and the analysis of the existential content of the concept of original sin (BT 354n and “Phenomenology and Theology”). This element of Heidegger’s method has both interpretive and philosophical significance. On the one hand, interpreters have long worried that Being and Time is, as Karl Löwith claimed, a “disguised theology,” which has been taken to undermine its transcendental ambitions (see Kisiel, Genesis, 423 and Philipse, Heidegger’s Philosophy of Being). On the other hand, the suggestion that transcendental philosophy needs this kind of historical corrective is a ripe topic for future research.
Heidegger’s later affective and historical thought is supposed to be a deepening of “the phenomenological task […] to undermine prejudice and recover the breadth of experience” (224). We need Heidegger’s later thought today, Engelland argues, because “[t]he contemporary intellectual landscape remains dominated by the mathematical prejudice” (207). I have two worries about the claim that the contemporary intellectual landscape is dominated by this prejudice. First, the contemporary intellectual landscape is not as monolithic as Engelland’s comment suggests, and I would at least like to see some representative examples of the mathematical prejudice from contemporary philosophy. Second, the mathematical prejudice seems to pick out two distinct worries, the conflation of which, I suggest, creates an illusion of more continuity between Heidegger’s early and late work than is really there. On the one hand, the mathematical prejudice may be the tendency to interpret all entities, including artifacts and persons, as on-hand. More needs to be said about what Vorhandenheit means (see McManus, Measure of Truth, 53-6 for a discussion of some interpretive difficulties); even assuming we have a firm grasp on the concept, what resistance to the mathematical prejudice in this first sense requires is a more sophisticated ontology—one that does justice not only to natural kinds but also social kinds. On the other hand, the mathematical prejudice may be the tendency to interpret nature as something to be mastered, to overlook the meaning of ordinary objects, and so on. On the first reading, the mathematical prejudice is primarily a theoretical error; on the second, it’s an evaluative error. Now Heidegger certainly sees some connection between these two errors, but that connection surely falls short of entailment. Moreover, it seems to me that Heidegger’s attempts to awaken a new fundamental disposition serve primarily to combat the second kind of error. If this is right, though, it is highly misleading to represent Heidegger’s entire career of thought as answering one question, the Seinsfrage.
This last suggestion surely contradicts Heidegger’s own pronouncements about the path of his thought. It seems to me, however, that commentators need to balance two, perhaps competing, hermeneutic principles when interpreting Heidegger’s staggering body of work. Interpretations like Engelland’s and Sheehan’s have the merit of respecting Heidegger’s claims to continuity, while my interpretation runs the risk of being uncharitable by accusing Heidegger of changing the subject while misleadingly calling it by the same name. Nevertheless, it seems to me that Heidegger’s attempt to bring experience to greater givenness is serving very different ends in the early and late work: in the early work, to show how ontology is possible, and in the late work, to evoke a new fundamental disposition in the face of the threat of nihilism. If this is right, I remain unconvinced that we need to follow Heidegger’s way in order to get the most out of the transcendental elements of his early thought.
These worries and requests for clarification should not be taken to detract from what Engelland has accomplished in Heidegger’s Shadow. The book is clearly written and carefully researched, drawing on an enormous swath of Heidegger’s Gesamtausgabe. Like Engelland, I believe the tradition of transcendental phenomenology contains philosophical riches that are yet to be fully mined; the foregoing challenges come from someone who, like Engelland, stands in Heidegger’s shadow but seeks to go beyond him. While my assessment of what is most worth preserving in Heidegger’s thought surely differs from Engelland’s, he has done a great service to scholarship by attempting the daunting task of motivating a way into Heidegger’s huge body of at once fascinating and frustrating thought.
Capobianco, Richard M. 2011. Engaging Heidegger. Toronto: University of Toronto Press.
Carman, Taylor. 2007. Heidegger’s Analytic: Interpretation, Discourse and Authenticity in Being and Time. Cambridge: Cambridge University Press.
Engelland, Chad. 2017. Heidegger’s Shadow: Kant, Husserl, and the Transcendental Turn. New York: Routledge.
Golob, Sacha. 2014. Heidegger on Freedom, Concepts and Normativity. Cambridge: Cambridge University Press.
Golob, Sacha. 2017. Review of Heidegger’s Shadow: Kant, Husserl, and the Transcendental Turn by Chad Engelland, Notre Dame Philosophical Reviews: https://ndpr.nd.edu/news/heideggers-shadow-kant-husserl-and-the-transcendental-turn/.
Golob, Sacha. 2019. “Was Heidegger a Relativist?” In The Emergence of Relativism: German Thought from the Enlightenment to National Socialism, edited by Martin Kusch, Katherina Kinzel, Johannes Steizinger, and Niels Wildschut, 181-95. New York: Routledge.
Heidegger, Martin. 1962. Being and Time [BT]. Translated by John Macquarrie and Edward Robinson. Oxford: Blackwell Publishers Ltd.
Heidegger, Martin. 1997. Kant and the Problem of Metaphysics [KPM]. Translated by Richard Taft. Bloomington: Indiana University Press.
Heidegger, Martin. 1998. “Phenomenology and Theology.” Translated by James G. Hart and John C. Maraldo. In Pathmarks, edited by William McNeill, 39-62. Cambridge: Cambridge University Press.
Kant, Immanuel. 1998. Critique of Pure Reason. Translated and edited by Paul Guyer and Allen W. Wood. Cambridge: Cambridge University Press.
Kinkaid, James. 2019. “Phenomenology, Idealism, and the Legacy of Kant.” British Journal for the History of Philosophy 27: (3): 593-614.
Kisiel, Theodore. 1993. The Genesis of Heidegger’s Being and Time. Berkeley: University of California Press.
Lafont, Cristina. 2005. “Hermeneutics.” In A Companion to Heidegger, edited by Hubert Dreyfus and Mark Wrathall, 265-84. Malden: Blackwell Publishing Ltd.
McManus, Denis. 2012. Heidegger and the Measure of Truth. Oxford: Oxford University Press.
McManus, Denis. 2012. “Heidegger and the Supposition of a Single, Objective World.” European Journal of Philosophy 23 (2): 195-220.
Natorp, Paul. 2015. “Kant and the Marburg School.” In The Neo-Kantian Reader, edited by Sebastian Luft, 180-97. New York: Routledge.
Philipse, Herman. 1998. Heidegger’s Philosophy of Being: A Critical Interpretation. Princeton: Princeton University Press.
Tahko, Tuomas E. 2015. An Introduction to Metametaphysics. Cambridge: Cambridge University Press.
 Parenthetical citations refer to Engelland, Heidegger’s Shadow unless indicated otherwise.
 Thanks to Dan Dahlstrom, Emma Jerndal, and Eden Kinkaid for helpful comments and discussion.
As neither a Wittgenstein nor a Heidegger specialist, I found David Egan’s The Pursuit of an Authentic Philosophy: Wittgenstein, Heidegger, and the Everyday to be a fascinating, creative, accessible study of perhaps the two most noteworthy figures of 20th-century philosophy. One would think that such studies would be more plentiful than they are, given (as Egan reminds us) that these two monumental figures were born into the German-speaking world in the same year (1889) and then came, as he extensively argues, to advocate not so much a positive body of philosophical work but instead a sustained effort at linguistic and conceptual “disencumbrance” (6). Though this dearth of comparative studies could be accounted for variously, an unfortunately obvious aspect of it would seem to be the ready-made tendency to cast Wittgenstein into the Anglo-American or “analytic” wing of contemporary philosophy (though his principal works were composed in his native tongue) and Heidegger into the “continental.” Wisely, I think, Egan avoids this simplistic and over-played distinction and instead showcases how both thinkers were monumentally first-rate philosophers who deeply engaged the aporetic task that is most characteristic of their discipline.
Interestingly, Egan introduces his study by recalling Tower of Babel, recounted in the eleventh chapter of the Book of Genesis, and the “baffling” of human languages that resulted in this proud human exercise of “attempting to arrogate to themselves the powers of naming and creation that are proper to their creator” (2). He notes that Wittgenstein’s and Heidegger’s respective philosophical projects have both already been likened to the Babel episode; and he does likewise, highlighting how they both sought to undo the self-made exile into which philosophers’ “metaphysical” aspirations too often lead us. For Wittgenstein, this undoing crucially involves allowing words to “have a home” in their everyday usage rather than in the sought-after “essences” of philosophers. For Heidegger, it involves allowing Dasein (our characteristic mode of being) to be “in the truth,” as it is; not as we otherwise posture it to be (6). They both seek to move us away, then, in their respective manners, from the frictionless vacuum of philosophical essentialisms to the concepts and being of our ordinary experience and the practices within which they are intelligible.
Chapter 1 deals with concerns of grammar and ontology, the former of which are more relevant to Wittgenstein and the latter to Heidegger. Egan commences by considering the famous Heraclitan reflection regarding whether one can step into the same river twice. Whereas this philosophical challenge is constructed so as to cast doubt on whether one in fact can step into the same river twice, Wittgenstein invites us instead to consider the “home” that talk of rivers has in our ordinary language and discourse. Within it, we quite obviously can and do speak of doing just that: having a swim in the Thames today and then, tomorrow, dipping our toes into it. The point he seeks to highlight, Egan contends, is that Heraclitan-type philosophers tend to err in thinking that they will somehow discover, through their inquiries, a deeper, metaphysical essence to what a river is; or, perhaps just that they will discover some empirical facts about rivers and how they are. Instead, for Wittgenstein, that “one can step into the same river twice” is “the expression … of a rule” and so a matter of grammar within this language-game that we play (21). The mistake that the Heraclitan philosopher makes is to aspire to a fantastical point of view—a “sideways” one, to use McDowell’s expression—according to which one can, as it were, examine one’s concepts independently of their usage or vis-à-vis the standard of concepts-as-such. For Wittgenstein, “ordinary language is all the language there is” (28).
Heidegger, as noted, takes a more “ontological” angle on our everyday practices, seeking to highlight their “significance” in this vein, which he finds too often overlooked (29). He wants to direct his inquiry toward a “fundamental ontology” that considers being more simply than in the categorized, observational manner of the “ontic sciences” (30ff.) and that, through phenomenological methodology, uncovers the ways in which it self-discloses. Like Wittgenstein, though, for Egan, Heidegger is not concerned through his philosophy to argue for or establish some new instance, class, or category of knowledge, but instead to chip away at nefarious theoretical constructions, thereby allowing our words, concepts, and ordinary practices to be more simply what and how they are—though in Heidegger’s case, more through a process of revealing discovery.
Chapter 2 begins with some helpful explication of key Heideggerian terminology: Dasein as (our) being that has an understanding of being, which is analyzed existentially in “fundamental ontology” (37–9). Egan then proceeds to discuss the noteworthy distinction that Heidegger draws between the present-at-hand and the ready-at-hand. The former deals with what we can reflectively consider, whereas the latter treats what is present to us and accessible in our environment for use, particularly in the form of tools or equipment. Heidegger notes that our being-in-the-world is often most transparent and perspicuous when we are engaging some object or thing with a tool, in a ready-at-hand manner. For while doing so, we are able to look through or beyond the tool being used to the object or thing engaged. The tool serves, as it were, as a more vivid point of connection with the world—a point of connection of which we are reminded perhaps most poignantly when our activity employing it is interrupted.
Then, following Cavell—with whose interpretations of Wittgenstein Egan is often quite sympathetic—Egan draws a parallel in Wittgenstein’s thought, noting that the ordinary-language criteria of Wittgensteinian (and Austinian) philosophy in their own way orient us to the world, and not just the words we use and the language games we play. It is just, again, that Wittgenstein takes our concepts, which we deploy linguistically, not to be independently or metaphysically discoverable from a sideways perspective, but rather disclosed, in a way, in the grammatical criteria at play in the language games in which they are deployed, and the practices relevant to these games. So knowing what a chair is or means crucially involves understanding our use of chairs, the dining practices in which they are implicated at tables, for instance, and so on (60). To return to our earlier example, the fact that one can indeed enter the same river twice is a fact intimately pertinent to the people’s interaction with and use of rivers and what is and is not grammatically admissible in such contexts (61). Egan’s broader contention in this chapter is, again, that we undertake a fool’s errand, for Wittgenstein and Heidegger alike, if we seek to find our words, concepts, or being outside the realms they normally inhabit, where they ordinarily find their home.
A critical point that is worth noting here, which is relevant in subsequent chapters, too: Egan’s engagement with secondary literature at times seems a bit sparing or perhaps selective. His bibliography is sufficiently thorough, but his deferential preference for Cavell’s Wittgenstein is at times annoyingly on display. Charles Taylor, e.g., is another commentarial voice who does garner mention but whose most obvious essay dealing with these two thinkers and their philosophical likeness does not. I wondered at several junctures if a more variegated engagement with secondary literature, particularly that dealing directly with Wittgenstein and Heidegger and their work, could have helped this project.
Chapter 3 moves into an interesting discussion of Wittgensteinian attunement and Heideggerian being-with, particularly with regard to Das Man. Following upon his treatment of language games, Egan stresses that, for Wittgenstein, “attunement” is the kind of working agreement that we have in our shared forms of life, within which we converse, discuss, agree or disagree, and justify various claims. It gets at, for Cavell, the difficult and “terrifying” way in which, say, to allege truth or falsehood in some given case, there must more deeply be a working agreement with respect to the forms of life we share and that our discourse reflects (65). The claim here is not that there is some deeper underlying (or metaphysical) arrangement in such situations that we rightly call “attunement” but more simply just that our engagement in such shared activities and forms of life manifests attunement (69). This seems a further development of the previous chapter’s notion that criteria, grammar, and word usage do indeed, in surprising ways, connect us with the world and the forms of life that are home to our discourse.
Egan’s discussion continues with an illuminating treatment of Heidegger’s sense of being-with and the ways in which this pertains to the normative authority of what he terms Das Man. Egan begins by noting the way in which our interaction with other persons is similar to or reflective of the dynamic that we see on display more broadly with our use of tools, equipment, and other ready-at-hand objects. That is, when we encounter and experience other persons, we typically do not do so in the abstracted present-at-hand manner, in which they become to us objects of reflection or theoretical inquiry; instead, we encounter and experience them much in the same manner as we do tools or worldly objects that we use—as readily available to us, as co-involved in our activity in the world. They are accessible to us, often, in our engagement with the world, much in the way that a pair of shoes might be (73–5).
Egan also helpfully outlines Das Man in Heidegger, which is, as Carman notes, “the impersonal normative authority underwriting the social practices that makes things intelligible on a mundane level” (75). Comprising dimensions such as agreement in judgments and basic definitions; use of equipment; social and historical situatedness; moral and social norms; etiquette; ceremonies; shared wisdom, and so on, Das Man highlights for Heidegger the way in which Dasein is never abstractly autonomous but always, instead, embedded in a social order—even if one opts to rebel against it. One is, in a way, the milieu in which she finds herself (76). Egan stresses how Das Man can be especially vexing, among the Heideggerian lexicon, and how it, even for eminent commentators like Dreyfus, fails to stake out territory between a healthy conformity, within the world one inhabits, and an unhealthy conformism to prevailing norms.
Chapter 4 commences Egan’s broader treatment of what he terms “authentic everydayness.” To begin, he segues from his treatment of Das Man into the notion of inauthenticity in Heidegger, which amounts to an over-reliance upon Das Man in its ever-present task of self-interpretation. Egan notes:
Dasein is the being that relates to itself as a question. Accordingly, Dasein’s flourishing qua Dasein is a matter of fulfilling its nature as self-interpreting. Authentic Dasein explicitly owns up to this task of self-interpretation, whereas inauthentic Dasein hides from it. Inauthentic Dasein does a poor job or manifesting its distinctive Daseinhood (93).
Inauthenticity is not a failure of self-interpretation but is rather a mode of self-interpretation that defers the interpretive work as much as possible to Das Man, and reaches for the interpretive resources that are closest at hand (94).
Heideggerian anxiety, then, becomes a “special kind of fear” that is not so much directed at other beings that we encounter in the world, whether present- or ready-at-hand, but toward Dasein itself as being-in-the-world and so what is bound up with this. Dasein customarily seeks “absorption with innerworldly beings that anxiety disrupts” (95).
Egan then follows this discussion of Heideggerian anxiety with a treatment of what he takes to be a similar dynamic in Wittgenstein, though which more readily appears in the secondary literature on the latter under the rubric of “skepticism.” Wittgenstein famously notes that, at some point, our explanations will run out and our justifications be exhausted, and also that any set of rules we seek to abide by or implement will ultimately be subject to a variety of irresolvable interpretations, whether they regard following signposts down a trail or algorithms for adding sequentially to a numerical series (99–101). Egan seems to see a kind of isomorphism in the two authors’ work on these sorts of “anxiety.” To be sure, Heidegger’s is more chiefly concerned with the coherence of our practices and the anxiety that arises regarding them, vis-à-vis the self-interpreting tendency of Dasein; whereas Wittgenstein’s is more regarding our search for explanations, particularly final ones, and the situation that we face when we in fact do not reach them, or come to see them as unreachable. Nonetheless, Egan thinks—and I would concur—there is a noteworthy consonance between the two accounts.
The denouement of chapter 4 consists of a kind of reflective consideration of Wittgenstein as a philosopher, and is an attempt by Egan to resolve some of the aforementioned concerns, namely that the Heideggerian approach is more practical-existential, whereas the Wittgensteinian one is more conceptual-linguistic. Indeed, Egan notes that Wittgenstein had a lively sense that we are all rightly engaged in the sorts of philosophical questions that he treats—hence, for instance, his characteristic point of departure from humanly vexing questions rather than from the texts or arguments of the discipline’s “greats.” In this sense, Egan thinks, we can see Wittgenstein with Cavell, more in the vein of Socrates, Descartes, Hume, Emerson, or Austin, whose points of departure were the problematics disclosed by human experience more than they were the standard disciplinary texts (108). (And thus he stands in contrast, say, to Plato, Nietzsche, or Derrida, for whom philosophy involved a more cultural, institutional form of life and theorizing.)
I did find myself, at this point in the text and certain others, wishing that perhaps Egan would have engaged these two thinkers biographically a bit more. Such a move might not be apt in many philosophical settings, but it certainly seems more so in one such as this, where the leitmotif is a recovery of the “everyday” and a more authentic approach to the philosophical project. One thinks straightaway, for instance, of Wittgenstein’s sabbatical in the Austrian hills, teaching kindergarten; or perhaps his experience in the trenches in the First World War; or even his neurotic, suicidal, late-night strolls deliberating philosophical and existential questions. Likewise, Heidegger’s disreputable wartime political affiliations and administrative decisions or his tryst with his student Hannah Arendt come to mind in a similar vein. This is not to say that I think any one or other episode of either thinker’s life should be adduced in such a setting; but more just that I found myself as a reader wishing a bit more of an effort to this effect had been made, especially amidst a chapter on anxiety as a broadly philosophical topic.
Chapter 5 deals with an expected topic, Wittgenstein’s treatment of rule-following, and particularly Kripke’s take on it. Kripke, Egan contends, sees Wittgenstein as fundamentally presenting readers with a choice in such matters, in the face of the interpretive impasse with which they leave us: either skepticism or Platonism, the former which Kripke takes to be Wittgenstein’s preference. But Egan, once again, wants to re-situate or -contextualize our reading of Wittgenstein: here particularly as challenging our assumption as to whether or not there “is a coherent question to be asked about what justifies us in playing the language-games that we do” (115, emphasis mine). That is, the skeptic would have us doubt whether there is such an answer or justification, and the Platonist would have us look for some sort of external grounding to our language games; but Wittgenstein himself, for Egan—as we have seen already—would have us simply take them as the given, such that these sorts of meta-level questions would eventually dissolve (114). He then wonders, too, about how we might construe a Kripkean reading of Heidegger, “Kripkendegger,” as Egan terms this (117ff.).
The next section treats Heidegger’s notion of conscience, which Egan handles deftly, particularly for an issue that seems to invoke a stereotypically cluttered family of Heideggerian terms and concepts. Fundamentally, Egan links Heideggerian “conscience” to Dasein’s being-its-own whilst being-in-the world, such that its interpretive self-understanding constitutes a correlative understanding and appreciation of the world in which it is and in which it discloses itself (118–9). The conscience which at times comes “over” us serves as a kind of check against the inauthentic tendencies against which we steadily live and operate (120). The chapter continues with a broader foray into aspects of the everyday and, particularly, with a vindication of it in the two authors—in Wittgenstein, more via allowing ordinary language to be where it is, at home in its ordinariness; and in Heidegger, to allow Dasein to be as it is or inclines to be, rather than being consumed or distorted by preoccupation with Das Man.
Once again, with his treatment of Heideggerian conscience, Egan misses, I think, an opportunity to allow his work to veer more into the terrain of the “everyday,” both in a philosophical and a more ordinary sense. He notes throughout this section the uncharacteristic, and at times maddening, style of both Wittgenstein and Heidegger, and especially the latter’s sometimes befuddling lexicon. The notion of “conscience” seems to be one that highlights this tendency; but I wonder, in looking back upon it, whether Egan could have done us the service of engaging some broader literature, historical or current, regarding conscience and how others’ approaches might dovetail or conflict with Heidegger’s. (One thinks here, for instance, of the Kantian notion of conscience, which no doubt would be apt, given the ways in which the Kantian project helped shape the phenomenological tradition.) This sort of move would have been especially fitting for a notion like conscience which is, philosophically and ordinarily, quite “everyday.”
Chapter 6 begins with a reiteration of Egan’s aspiration to find something of a balance between the typical “therapeutic” (later) Wittgenstein, who would have us count metaphysical and skeptical considerations as “ultimately empty” and a more “existential” Wittgenstein who, in harmony with Heidegger, is subtly attempting to draw us back to our being-in-the-world and its “uncanniness” (138). Egan leads us on an interesting foray through some of the game metaphors that Wittgenstein employs to help us understand language games and how they are constitutively embedded in various forms of life. He returns here to the key notion of attunement and to the idea that, for Wittgenstein, our attunement is manifest in the forms of life that we share and in which we participate; it is not, that is, something superadded onto them or metaphysically beneath them. Fundamental to language games and the forms of life where they are at home is education or training. The initiation that they call for is not so much typically a matter of explanation, but instead one of training and so familiarization with the various words and concepts that have meaning within them. True, there are correct and incorrect moves that one can make within the game of chess; but is also is inapt to describe (or critique) the rules themselves as correct or incorrect. They are simply the rules of the game (145). For Egan’s Wittgenstein, reasons, like explanations, will eventually “give out” (146). What matters in playing games—language games or other games, considered more broadly—is not so much having the rules down (explicitly), but instead having with the other participants a sufficient degree of attunement, such that they can together play the game.
Egan continues, noting that there are some interesting similarities between Wittgenstein’s work on rule-following and Heidegger’s on anxiety, sometimes termed the “motivation problem”—both of which can leave us wondering how to cope once our reasons or the foundations of our ordinary practices are exhausted (153). He also then engages in a fascinating aside dealing with Wittgenstein’s noteworthy pupil Rush Rhees and his concerns about the language-game approach: concerns dealing chiefly with the fact that these considerations might seem to make the ultimate goal of linguistic practice something like skill—the concern being that language use would ultimately seem to be about our practical ends and so come dangerously close to sophistry. Egan nicely, I think, deflects these concerns, following Huizinga, Gadamer, et al., by reminding us of the seriousness that games indeed demand, lest one become a spoilsport, a trifler, or a cheat (157ff). Egan closes this chapter with another nice restatement of his broader sense of the two thinkers’ respective projects, which fundamentally amounts to flagging and helping to remedy the (linguistic or ontological) blindness in which we so often, especially in philosophical circumstances, find ourselves (165–6).
Chapter 7 is largely a reckoning with the two thinkers’ treatments of typical or traditional doctrines of assertion, but also of their related conceptions of reality and theories of truth. Egan sees in Wittgenstein and Heidegger alike a criticism of a certain sort of naïve realism, no doubt predominant in popular discourse, but also perhaps surprisingly in philosophical domains. According to this sort of sensibility, things basically are the way that we think them to be, and in accordance with the ways in which we speak of them. But, again, for Wittgenstein, this tendency manifests a foundational confusion between the grammatical and the empirical and so leads to the metaphysical tendency toward nonsensical theorizing that is too often, in his view, on display in philosophical work, let alone in popular discourse. Heidegger’s work on this front is more historical and genealogical than Wittgenstein’s; and he wants to move philosophical thinking away from the Aristotelian-Scholastic conception of truth—adaequatio intellectus et rei—toward a more primitively classical one: aletheia, or truth as a kind of discoveredness of what is disclosed (183). This jostling effort, to dislodge certain of our comfortably stable presuppositions, for Egan, significantly accounts for the two thinkers’ unique philosophical idioms and for their at times vexing word-choice and argumentative structure.
Chapter 8 continues this analysis, in closing the book, with a return to the two thinkers’ notions of ordinary language and discourse. Whereas Wittgenstein seems more content to allow ordinary language to be “at home,” as it is and to shake us free from the “picture” that has held us captive, Heidegger see his phenomenological method as affording a kind of “uncovering” potential that allows us (in principle) to come into contact with deeper aspects of being. The corollary of this is that, for Wittgenstein, the key discoveries that we are likely to make philosophically are that we are variously engaged in speaking and trading in nonsense (195ff.). Accordingly, Wittgenstein is not involved—as, say, those advocates of the hermeneutic of “suspicion” are—in directing us toward some sort of deeper, more fundamental reality that our modes of speech and practice are obscuring; instead, he seems keen on helping us to see that our debates—say among solipsists, realists, and idealists—are just not as contentious or substantive as we tend to think them (202ff.). We are simply misled if we think that those various doctrines can be adjudicated in the ways that we normally attempt. An example of this tendency, for Egan, is Carnap, vis-à-vis the later Wittgenstein, as the former seeks to set up a methodological procedure for settling such disputes and then funnel various such doctrines through it, to find a victor (ibid.). Instead, the methodology that the later Wittgenstein prizes is that of offering aspectual descriptions and employing particularly the metaphor of pictures and how looking at them offers us different (and manifold) perspectives on various matters. Indeed, he takes language to be as a picture, whose use and exact purposes remain opaque, but which is rightly to be explored from various angles (210).
In closing, Egan finds Wittgenstein’s later approach to be decidedly aesthetic in its character—less about asserting propositions or claims about this or that, or how things are, and rather more about suggesting angles, perspectives, or views on various issues, which could no doubt be multiplied (as in the famous case of the duck-rabbit image). Indeed, for Egan, this is what Wittgenstein’s later philosophy, along with Heidegger’s, tends to do: Not to argue for this or that point or claim, but instead—and particularly through idiosyncratic word-choice, structure, punctuation, rhetorical strategies, and the like—to peel back this problematic with which we have become accustomed; to shake our captive gaze to our inherited picture; and instead to help us appreciate the ordinary as it is, and whatever it would happen to disclose.
One final concern I would like to register, somewhat in accord with the previous ones: This book could have profited from greater engagement with ethics and religion, two regularly philosophical topics that are decidedly commonplace—in their own ways, “everyday.” Wittgenstein famously lectured, though very sparingly, on the two in conjunction; and they do not seem to have been a focal point for Heidegger. But both areas, I think, crucially draw together “everyday” thought and action in conjunction with philosophical interest and reflection. Both areas also, I think, raise some significant concerns for the arguably more quietist tendency on display in both authors, particularly on Egan’s reading of them. For it might be fine and well to be concerned mainly with chipping away at misunderstanding and pretenses about our language and thought, whilst claiming not to be saying much in the positive sense about the world or our involvement in it. But our practical, “everyday” engagement often seems to suggest otherwise: We find ourselves needing to say various things about a whole host of matters and affairs: tax policy, what we observe in outer space, our and our loved ones’ moral choices, foods’ nutritional value, the political and military stability of various regions, how religion should interact with politics, and so on. And we often think that judgments within such debates and matters of discourse are, to varying degrees, disputable or judicable, correct or incorrect, right or wrong—and, indeed, accessible as such through clarifying philosophical reflection. I do not mean to suggest that (Egan’s) Wittgenstein or Heidegger could not somehow deal ably with our ordinary practical discourse and its significance in such “everyday” affairs; but it does strike me that attempting to deal with such points of practical connection—particularly within a book with the thrust of The Pursuit—would have been helpful and constructive, and would have expanded the scope of this work beyond its more characteristically linguistic-cum-metaphysical purview. Nonetheless, this work, as noted throughout, is instructive, edifying, and humane—an expository homage, without being unduly deferential, to these two monumental thinkers; and now a crucial addition to the joint literature regarding them.
 Given my non-specialist’s status, I shall at times gloss over, throughout the review, some of the more intensely exegetical points that emerge.
 Egan also recently helped edit Wittgenstein and Heidegger, ed. David Egan, Stephen Reynolds, and Aaron Wendland (New York: Routledge, 2013).
 See Charles Taylor, “Lichtung or Lebensform: Parallels between Heidegger and Wittgenstein,” in Philosophical Arguments (Cambridge: Harvard University Press, 1997), 61–78.
 I acknowledge here and throughout that “everyday” is being used in a somewhat more precise sense by Egan, and indeed by Wittgenstein and Heidegger. But I do not think such proposed extensions are at all specious or unreasonable.