Ingvild Torsen

University of Oslo, Department of Philosophy, Classics, History of Art and Ideas, Faculty Member

Followers

383

Following

114

Public Views

I work on the philosophy of Martin Heidegger, primarily as it pertains to philosophy of art. I think of my work on Heidegger as anchored in the post-kantian tradition, hence I also spend time thinking about Kant and Hegel, and am particularly interested in notions of historicity, the origins and bounds of sense, and the possibility of doing philosophy in this tradition in the 21st century – all questions which converge in the philosophy of art.
Address: IFIKK
University of Oslo
Postboks 1020 Blindern
0316 Oslo
Norway

less

Galen Strawson

The University of Texas at Austin

Babette Babich

Fordham University

Romy Golan

Graduate Center of the City University of New York

Shaun Gallagher

University of Memphis

John Sutton

Macquarie University

Eros Carvalho

Universidade Federal do Rio Grande do Sul

Rebecca Comay

University of Toronto

Emilio Sauri

University of Massachusetts, Boston

Daniel Hershenzon

University of Connecticut

Daniel M. Knight

University of St Andrews

InterestsView All (13)

Uploads

Papers by Ingvild Torsen

Prejudice and Possibility. How to Philosophize after <i>The Culmination</i>

Hegel bulletin, May 22, 2024

Overcoming metaphysics in Heidegger's sense requires that we experience 'the ground out of which ... more Overcoming metaphysics in Heidegger's sense requires that we experience 'the ground out of which the history of being first reveals its nature (Wesen)' (Heidegger 2000: 67). What overcoming metaphysics means for Heidegger is not just doing without metaphysics, but getting at the source of our understanding of and relation to what is, to being. He does this by studying the history of Western philosophy and by asking 'why is it that being lets itself be thought as metaphysics?' Heidegger finds that the history of philosophy is not a history of a progressively better conceptual grasp of what is, but a history of a prejudice, a story about an oversight and a forgetting, and the philosophy of Hegel is its culmination. Heidegger thinks of his own philosophy as working in the aftermath of metaphysics, and his project has clear affinities with both Hegel's and Pippin's projects, in that a central philosophical task is to figure out what has happened to us. In his new book The Culmination. Heidegger, German Idealism and the Fate of Philosophy, Robert Pippin shows Heidegger's reading of the works of Hegel and Kant to be both illuminating, relevant and posing a serious challenge, not just to the kind of thinking to which Pippin himself has devoted most of his career, but to philosophy as such. Briefly put, the Heideggerian challenge is this: all of Western philosophy works with the implicit assumption that what is, being, is available to discursive thinking, but this is an assumption that cannot be justified. This does not mean that Heidegger accuses all Western philosophers of being closeted Parmenidean monists-who assume that thinking and being are one-but that the aspiration of philosophy to give a logos of being unfolds throughout the history of philosophy and culminates with Hegel's identification of logic (pure thinking) and metaphysics (an account of being). Most of The Culmination is devoted to Pippin reading Heidegger reading Kant and Hegel, and to seeing how Heidegger's perspective represents both insightful interpretation of and a challenge to those philosophical projects. The larger question of the fate of philosophy looms in the background, but seems the most pressing issue to reflect on after reading this book.

Ingvild Torsen

Uploads

Papers by Ingvild Torsen

Log In