1. As recorded by Husserl’s daughter Elisabeth Husserl Rosenberg on February 3, 1938. Quote and reference found in Ronald Bruzina, Edmund Husserl and Eugen Fink: Beginnings and Ends in Phenomenology (New Haven, CT: Yale University Press, 2004), 69. Other laudatory statements made by Husserl about Fink can be found throughout Bruzina’s book as well as in Bruzina’s “Translator’s Introduction” to Eugen Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method, with Textual Notations by Edmund Husserl (Bloomington: Indiana University Press, 1995), vii–xcii.
2. Eugen Fink Gesamtausgabe, vol. 7: Spiel als Weltsymbol, ed. Hans Rainer Sepp and Cathrin Nielsen (Freiburg: Alber, 2010).
3. Lawrence Vogel has made this same point with regard to a work by another student of Heidegger’s, namely, Hans Jonas’s 1966 The Phenomenon of Life: Toward a Philosophical Biology (Evanston, IL: Northwestern University Press, 2001), xi and xxn1.
4. Gadamer cites Fink’s works, including Play as Symbol of the World, several times throughout Truth and Method, 2nd rev. ed., trans. Joel Weinsheimer and Donald G. Marshall (London: Continuum, 2004), 99n163, 167n39, 265n153, 493n137. He also wrote reviews of Play as Symbol of the World and the book version of Fink’s “Oasis of Happiness.” See H. G. Gadamer, “[Review of] Eugen Fink: Oase des Glücks, Gedanken zu einer Ontologie des Spiels,” Philosophische Rundschau 6 (1958): 141; and H.-G. Gadamer, “[Review of] Spiel als Weltsymbol,” Philosophische Rundschau 9 (1961): 1–8.
5. See p. 206.
6. Even if they may be familiar with his book on Nietzsche (Nietzsche’s Philosophy, trans. Goetz Richter [London: Continuum, 2003]) or his collaborations with Husserl (Sixth Cartesian Meditation) or with Heidegger (Heraclitus Seminar, trans. Charles H. Seibert [Evanston, IL: Northwestern University Press, 1993]).
7. Unless otherwise indicated, the following biographical information has been drawn from Susanne Fink, “Die Biographie Eugen Finks,” in Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik, ed. Anselm Böhmer (Würzburg: Königshausen & Neumann, 2006), 267–76. For Fink’s connection to figures like José Ortega y Gasset and Jan Patočka, which we will be unable to address here, see the reports on Fink’s reception in Spain and in the Czech Republic in ibid., 341–49.
8. Martin Heidegger, “For Eugen Fink on His Sixtieth Birthday,” in Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, trans. William McNeill and Nicholas Walker (Bloomington: Indiana University Press, 1995), 367.
9. Bruzina, Edmund Husserl and Eugen Fink, 3.
10. Quotes found in ibid., 5.
11. Bruzina, “Translator’s Introduction,” xxiv.
12. Bruzina, Edmund Husserl and Eugen Fink, 7–10.
13. Ibid., 10.
14. Such as Heidegger’s Winter Semester 1935–1936 lecture course Basic Problems of Metaphysics, published in German as Heidegger, Gesamtausgabe, vol. 41: Die Frage nach dem Ding: Zu Kants Lehre von den transzendentalen Grundsätzen, ed. Petra Jaeger (Frankfurt am Main: Klostermann, 1984) and in English as What Is a Thing? trans. W. B. Barton Jr. and Vera Deutsch (Chicago: H. Regnery, 1967); as well as Heidegger’s Winter Semester 1956–1957 seminar “Zu Hegel: Logik des Wesens,” in Heidegger, Gesamtausgabe, vol. 86: Seminare: Hegel–Schelling, ed. Peter Trawny (Frankfurt am Main: Klostermann, 2011), 444, 809, 814. Bruzina, “Translator’s Introduction,” lxxixn87; Bruzina, Edmund Husserl and Eugen Fink, 550n177. For other such courses and events in which Heidegger and Fink participated, see our discussion below, as well as Cathrin Nielsen and Hans Rainer Sepp, “Nachlass Eugen Fink,” esp. pp. 89–90. Available online at https://www.blogs.uni-mainz.de/fb05philosophie/files/2014/07/Bestand-Nachlass-Eugen-Fink1.pdf.
15. The dedication continues: “Presumably this is where we must look for the reason why, over the past decades, he repeatedly expressed the wish that this lecture should be published before all others.” See Heidegger, The Fundamental Concepts of Metaphysics, 367; and Martin Heidegger, Gesamtausgabe, vol. 27: Einleitung in die Philosophie, 2nd rev. ed., ed. Otto Saame and Ina Saame-Speidel (Frankfurt am Main: Klostermann, 2001), esp. §§34–36. The latter has yet to be translated into English, although William McNeill is preparing a translation for Indiana University Press. Fink’s notes on this course can be found in the Eugen-Fink-Archiv. For more details, see Bruzina, Edmund Husserl and Eugen Fink, 12–13.
16. Heidegger later recalled, for instance, the fact that Fink helped Heidegger move in to his new home in Zähringen. Heidegger, “For Eugen Fink on His Sixtieth Birthday,” 367.
17. Ibid.
18. Bruzina, Edmund Husserl and Eugen Fink, 18.
19. Ibid., 13n53. Bruzina refers to Fink’s now published Phänomenologische Werkstatt, vol. 1: Die Doktorarbeit und erste Assistenzjahre bei Husserl, ed. Ronald Bruzina (Freiburg: Alber, 2006).
20. Quote found in Bruzina, Edmund Husserl and Eugen Fink, 23.
21. Ibid., 10.
22. “Fink richtig erzogen—hat Heidegger immer gehört, aber hat ‘Affinität’ für Husserl. Alles mitgemacht. Der einzige Student, der treu geblieben ist.” Dorian Cairns, Conversations with Husserl and Fink (The Hague: Nijhoff, 1976), 106. Conversation from June 27, 1931.
23. Bruzina, “Translator’s Introduction,” vii; Eugen Fink, VI. Cartesianische Meditation, vol. 1: Die Idee einer transzendentalen Methodenlehre, and vol. 2: Ergänzungsband: Texte aus dem Nachlass Eugen Finks (1932) mit Anmerkungen und Beilagen aus dem Nachlass Edmund Husserls (1933/34), ed. Hans Ebeling, Jann Holl, and Guy van Kerckhoven (Dordrecht: Nijhoff, 1987–1988).
24. Bruzina, “Translator’s Introduction,” ix.
25. Husserl in a letter to Roman Ingarden from March 19, 1930. Quote found in Bruzina, “Translator’s Introduction,” xii. On the uncertainty as to whether Fink’s revisions would supplement or replace the relevant selections of the older version, cf. ibid., xvii and lxxivn48. It should perhaps be noted that other scholars downplay the extent to which Fink’s contributions mark a collaborative development of Husserl’s thought, rather than an external importation of other philosophers’ ideas. J. H. Mohanty, for example, writes: “[Fink] was seeking to incorporate into a Husserlian thinking Heidegger’s problematic and results, as well as, through Heidegger, Hegel’s phenomenology. These are laudable efforts that deserve serious consideration on their own, but we must be aware of not ascribing the resulting positions as constituting the goal of Husserl’s thinking.” Mohanty, Edmund Husserl’s Freiburg Years 1916–1938 (New Haven, CT: Yale University Press, 2011), 430–34; quote on p. 430.
26. Cf. Bruzina, “Translator’s Introduction,” ix.
27. Cf. ibid., lxxvn63.
28. Bruzina, Edmund Husserl and Eugen Fink, 43–44, lists three reasons for Fink’s unwillingness to leave Husserl for Heidegger: (1) Heidegger’s behavior toward Husserl, (2) Heidegger’s and Fink’s different approaches to addressing the question of world, and (3) Heidegger’s assumption of the rectorate in 1933 and reorganization of the university along Nazi lines.
29. In The Phenomenology of Husserl, Selected Critical Writings, ed. R. O. Elveton (Chicago: Quadrangle, 1970), 73–147. The German first appeared as “Die phänomenologische Philosophie Edmund Husserls in der gegenwärtigen Kritik I,” Kant-Studien 38 (1933): 321–83. The Roman numeral of the German title suggests more to come—and thus further work on and with Husserl. Although such work did not appear in Kant-Studien in the coming years, Fink did publish another article in 1934 on Husserl in the journal Tatwelt, later translated into English as “What Does the Phenomenology of Edmund Husserl Want to Accomplish?”
30. Eugen Fink, “The Phenomenological Philosophy of Edmund Husserl and Contemporary Criticism,” with a preface by Edmund Husserl, in The Phenomenology of Husserl: Selected Critical Readings, 2nd ed., ed. R. O. Elveton (Seattle: Noesis, 2000), 71. For a discussion of the motivations behind Husserl’s statement, see Bruzina, “Translator’s Introduction,” xx–xxi.
31. Bruzina, “Translator’s Introduction,” lxxviiin78.
32. Bruzina, Edmund Husserl and Eugen Fink, 40–42, 47–48, 57–67, 70.
33. Ibid., 522, 525.
34. Ibid., 523.
35. Ibid., 526–33; quotes found on p. 530. For more on the pernicious rumor, see Bruzina, “[Reception of Fink in the] Anglo-American World,” in Böhmer, ed., Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik, 295. Fink’s lecture was recently published in German as “Nietzsches Metaphysik des Spiels,” in Welt Denken: Annäherungen an die Kosmologie Eugen Finks, ed. Cathrin Nielsen and Hans Rainer Sepp (Freiburg: Alber, 2011): 25–37. As Bruzina records in Edmund Husserl and Eugen Fink, 532: “‘My thesis,’ Fink writes [in June 1946], ‘is this: That play is the central metaphysical concept in Nietzsche and also in modern philosophy insofar as modern philosophy conceives being as creative.’ . . . Play is ‘the unitary phenomenology of the double visage—Apollo and Dionysos,’ Fink notes. ‘Antecedent to the religion of art in the modern period, the essence of play has to be grasped at its most profound level.’”
36. Susanne Fink, “Die Biographie Eugen Finks,” 272.
37. See the reports on the reception of Fink in Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik, 331–33, 337–41.
38. A link to a recording of Fink’s “The World-Significance of Play” can be found at http://www.ub.uni-freiburg.de/?id=148.
39. Martin Heidegger, Letters to His Wife, 1915–1970, ed. Gertrud Heidegger, trans. R. D. V. Glasgow (Cambridge: Polity, 2008), 243; Martin Heidegger, “Wiederbesetzung des Lehrstuhls für Philosophie,” in Heidegger, Gesamtausgabe, vol. 16: Reden und andere Zeugnisse eines Lebensweges 1910–1976, ed. Hermann Heidegger (Frankfurt am Main: Klostermann, 2000), 550; and Martin Heidegger, “Dankansprache von Professor Martin Heidegger,” in Martin Heidegger 26. September 1969: Ansprachen zum 80. Geburtstag (Messkirch: Stadt Messkirch, 1969), 35. The last text reproduces a speech Heidegger gave on the occasion of his eightieth birthday in Messkirch. Fink was one of two the main speakers. See his “Dank an den Denker,” in Martin Heidegger 26. September 1969, 21–32.
40. Hannah Arendt/Martin Heidegger, Briefe 1925 bis 1975 und andere Zeugnisse, 2nd ed., ed. Ursula Ludz (Frankfurt am Main: Klostermann, 1999), 296.
41. Max Müller, Auseinandersetzung als Versöhnung: polemos kai eirēnē; Ein Gespräch über ein Leben mit der Philosophie, ed. Wilhelm Vossenkuhl (Berlin: Akademie-Verlag, 1994), 115. Heidegger mentions the “Graeca,” as well as his attendance at some of them, in Martin Heidegger, Briefe an Max Müller und andere Dokumente, ed. Holger Zaborowski and Anton Bösel (Freiburg: Alber, 2003), 30–35, 39, 41.
42. This information can be found in Martin Heidegger, “Colloquium über Dialektik (Eugen Fink, Max Müller, Karl-Heinz Volkmann-Schluck, Marly Biemel, Walter Biemel, Henri Birault),” Hegel-Studien 25 (1990): 37–38; and Müller, Auseinandersetzung als Versöhnung, 258–65. Heidegger’s lecture does not appear to have ever been published, though a transcript by Rudolf Alexander Mayer is available in the Martin-Heidegger-Archiv in Messkirch. For details, see Hans-Jürgen Blenskens, “Gottfried Benn und Martin Heidegger: Respekt und kritischer Bezug,” Benn-Forum 4 (2014/2015): 196.
43. Martin Heidegger, “Colloquium über Dialektik,” 9–40. Republished in Martin Heidegger, Gesamtausgabe, vol. 86: Seminare: Hegel–Schelling, 745–63.
44. Martin Heidegger, Gesamtausgabe, vol. 76: Leitgedanken zur Entstehung der Metaphysik, der neuzeitlichen Wissenschaft und der modernen Technik, ed. Claudius Strube (Frankfurt am Main: Klostermann), 400. Andrew J. Mitchell and Christopher Merwin are preparing a translation of this volume for Indiana University Press. Heidegger’s text and notes for the discussion can be found in ibid., 239–61. Fink’s lecture is available as Eugen Fink, “Exposition des Problems der Einheit der Wissenschaften,” Studium Generale: Zeitschrift für die Einheit der Wissenschaften im Zusammenhang ihrer Begriffsbildungen und Forschungsmethoden 9, no. 8 (1956): 424–53. “Science and Reflection” is available in Martin Heidegger, The Question Concerning Technology, trans. William Lovitt (New York: Harper & Row, 1970), 155–82.
45. Martin Heidegger, Gesamtausgabe, vol. 14: Zur Sache des Denkens (Frankfurt am Main: Klostermann, 2007), 103, 151, 154.
46. Martin Heidegger and Eugen Fink, Heraklit: Seminar Wintersemester 1966/1967 (Frankfurt am Main: Klostermann, 1970); Heraclitus Seminar. See also Martin Heidegger, “Aus den Aufzeichnungen zu dem mit Eugen Fink veranstalteten Heraklit-Seminar,” Heidegger Studies 13 (1997): 9–14. For the reception of the seminar in English, and for more information about the history of its emergence, see David Farrell Krell, “The Heraclitus Seminar: [Review of] M. Heidegger and E. Fink. Heraclit [sic].” Research in Phenomenology 1 (1971): 137–46; and Heraclitean Fragments: A Companion Volume to the Heidegger/Fink Seminar on Heraclitus, ed. John Sallis and Kenneth Maly (University: University of Alabama Press, 1980).
47. Edmund Husserl, “Die Frage nach dem Ursprung der Geometrie als intentional-historisches Problem,” ed. Eugen Fink, Revue Internationale de Philosophie 1, no. 2 (1939): 203–25. Fink’s foreword can be found on pp. 203–6.
48. Leonard Lawlor, Derrida and Husserl: The Basic Problem of Phenomenology (Bloomington: Indiana University Press, 2002), 236nn1–2. Cf. Edward Baring, The Young Derrida and French Philosophy, 1945–1968 (Cambridge: Cambridge University Press, 2011), 122–24, 143–44.
49. Maurice Merleau-Ponty, Phenomenology of Perception, trans. Colin Smith (London: Routledge, 2002), xv. On Fink’s importance for Merleau-Ponty, see Bruzina, Edmund Husserl and Eugen Fink, 541–42; and Ronald Bruzina, “Eugen Fink and Maurice Merleau-Ponty: The Philosophical Lineage in Phenomenology,” in Merleau-Ponty’s Reading of Husserl, ed. Lester Embree and Ted Toadvine (Dordrecht: Kluwer, 2002), 173–200.
50. Jacques Derrida, Edmund Husserl’s Origin of Geometry: An Introduction, trans. John P. Leavey (Lincoln: University of Nebraska Press, 1989). For Derrida’s praise of Fink in this text, see pp. 69n66, 141n168, and especially p. 89: “What Fink writes about speech in his excellent transcript of the Origin is a fortiori true for writing.” See also Jacques Derrida, Of Grammatology, corr. ed., trans. Gayatri Chakravorty Spivak (Baltimore: Johns Hopkins University Press, 1997), 19–20.
51. Jacques Derrida, “[Review of] Eugen Fink, Studien zur Phänomenologie, 1930–1939,” Les Études Philosophiques 21, no. 4 (October–December 1966): 549–50; quote on p. 549. Derrida’s review is immediately followed by Théodore Quoniam’s review of the 1966 French translation of Play as Symbol of the World (pp. 550–51).
52. Lawlor, Derrida and Husserl, 7, 11, 238n10. See the entirety of his discussion in chapter 1 (“Genesis as the Basic Problem of Phenomenology”), pp. 11–23.
53. Derrida, “[Review of] Eugen Fink, Studien zur Phänomenologie,” 549.
54. Derrida, Of Grammatology, 326n14. On the importance of play in Derrida, see, for example, Derrida, “Structure, Sign and Play in the Discourse of the Human Sciences,” in Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), 278–93; as well as Françoise Dastur, “Axelos et Fink,” Rue Descartes 18 (November 1997): 29; H. Hillis Miller, “Jeu,” and Sean Gaston, “Writing and World,” in Reading Derrida’s Of Grammatology, ed. Sean Gaston and Ian Maclachlan (London: Continuum, 2011), 43–46, 68–70; and Bernhard Waldenfels, Phänomenologie in Frankreich (Frankfurt am Main: Suhrkamp, 1983), 543.
55. See especially the final chapter of Fink’s Nietzsche’s Philosophy. For Derrida, see, for example, “The Ends of Man,” in Derrida, Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), 109–36.
56. Nietzsche aujourd’hui? 2 vols. (Paris: Union Générale d’Éditions, 1973); Fink’s contribution and the ensuing discussion can be found in vol. 2 under the title “Nouvelle expérience du monde chez Nietzsche,” pp. 345–69. The information on the Royaumont conference can be found in François Dosse, Gilles Deleuze and Félix Guattari: Intersecting Lives, trans. Deborah Glassman (New York: Columbia University Press, 2010), 132 and 544n13.
57. See, for example, Jean Wahl, “Le Nietzsche de Fink,” Revue de Métaphysique et de Morale 67, no. 4 (October–December 1962): 475–89.
58. Kostas Axelos, Vers la pensée planétaire: Le devenir-pensée du monde et le devenirmonde de la pensée (Paris: Minuit, 1964); Axelos, Le jeu du monde (Paris: Minuit, 1969); Axelos, Horizons du monde (Paris: Minuit, 1974).
59. See the section titled “Kostas Axelos, Henri Lefebvre and Mondialisation” in Stuart Elden, “Eugen Fink and the Question of the World,” Parrhesia 5 (2008): 53–54, as well as the works cited therein. See also Dastur, “Axelos et Fink,” 25–38.
60. Christian Kerslake, Immanence and the Vertigo of Philosophy: From Kant to Deleuze (Edinburgh: Edinburgh University Press, 2009), 250. For an essay that brings Fink and Deleuze into dialogue, see Dai Takeuchi, “Zweideutigkeit des Meon und Kosmologie als Phänomenologie der Immanenz: Fink und Deleuze,” in Nielsen and Sepp, eds., Welt Denken, 237–49.
61. There is a picture of Fink standing with Levinas in Davos in the photo section of Marie-Anne Lescourret, Emmanuel Levinas (Paris: Flammarion, 1994).
62. Eugen Fink, Metaphysik und Tod (Stuttgart: Kohlhammer, 1969); Emmanuel Levinas, God, Death, and Time, trans. Bettina Bergo (Stanford, CA: Stanford University Press, 2000).
63. Levinas, God, Death and Time, 174–75; Levinas, Otherwise Than Being, or Beyond Essence, trans. Alphonso Lingis (Pittsburgh: Duquesne University Press, 1988), 116; Levinas, Proper Names, trans. Michael B. Smith (Stanford, CA: Stanford University Press, 1996), 53.
64. See Herman Leo Van Breda’s speech “Laudatio für Ludwig Landgrebe und Eugen Fink,” delivered on the occasion of the conferral of the honorary doctorate, in Phänomenologie Heute: Festschrift für Ludwig Landgrebe (The Hague: Nijhoff, 1972), 1–13.
65. Eugen-Fink-Symposion, Freiburg 1985, ed. Ferdinand Graf (Freiburg: Pädagogische Hochschule Freiburg, 1987).
66. Eugen Fink: Actes du Colloque de Cerisy-la-Salle, 23–30 juillet 1994, organized and edited by Natalie Depraz and Marc Richir (Amsterdam: Rodopi, 1997).
67. See, for example, Bildung im technischen Zeitalter: Sein, Mensch und Welt nach Eugen Fink, ed. Annette Hilt and Cathrin Nielsen (Freiburg: Alber, 2005); Lebenswelten: Ludwig Landgrebe–Eugen Fink–Jan Patočka; Wiener Tagungen zur Phänomenologie 2002, ed. Helmuth Vetter (Frankfurt am Main: Lang, 2003); Böhmer, ed., Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik; and Nielsen and Sepp, eds., Welt Denken.
68. For a description of the project, see Cathrin Nielsen and Hans Rainer Sepp, “Das Projekt einer Gesamtausgabe der Werke Eugen Finks,” in Böhmer, ed., Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik, 286–93.
69. For more on this term, see Stefan Deines, “Formen und Funktionen des Spielbegriffs in der Philosophie,” in Spielformen des Selbst: Das Spiel zwischen Subjektivität, Kunst und Alltagspraxis, ed. Regine Strätling (Bielefeld: transcript, 2012), 27.
1. TS 1: instead of “structure,” “total sense [Sinnganzen]” is written.
2. TS 1: after “its,” “categorial” is crossed out with ink.
3. TS 1: after “Plato,” “or Nietzsche” is crossed out with ink.
4. TS 1: after “salt,” “the subtleness of Zarathustra’s masks” is crossed out with ink.
5. Instead of “One” up to “activity,” in TS 1 is found: “Insofar as it is a possibility of the human being that one is acquainted with firsthand, we are much more familiar with play firsthand than with any phenomenon of the external environment or with the findings researchable by natural science regarding our own embodiment, {crossed out in ink: ‘inasmuch as these are withdrawn from the immediate testimony of our experience’}. Playing does not primarily signify processes that we become aware of, let alone first discover, but rather an activity that we engage in, that we enact spontaneously.”
6. Instead of “especially,” in TS 1 is found “obviously.”
7. TS 1: after “not,” “definitively” is crossed out with ink.
8. Before “in contrast,” in TS 1 and 2 is found “as a counter-phenomenon.”
9. Cf. Friedrich Schiller, On the Aesthetic Education of Man: In a Series of Letters, ed. and trans. Elizabeth M. Wilkinson and L. A. Willoughby (Oxford: Clarendon, 1967), Fifteenth Letter, 107: “For, to mince matters no longer, man only plays when he is in the fullest sense of the word a human being, and he is only fully a human being when he plays.”
10. Cf. Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (New York: Harper & Row, 1962), 68 passim.
11. TS 2: “threefold” is interpolated.
12. Instead of “an utter,” in TS 1 and 2 is found “the Babylonian.”
13. TS 1: “whole,” written in ink, is a substitution for “otherwise.”
14. The Selected Poetry of Rainer Maria Rilke, ed. and trans. Stephen Mitchell (New York: Vintage, 1989), 171–73.
15. TS 2: Instead of the paragraph that begins section 2, there is written, “This warrants being grasped more precisely. In order to at all attain the approach to a sufficient concept of play, insight into the structure and the structural context of play as such is required. Initially we can characterize as an essential aspect the fact that play is ‘attuned.’ To be sure, every human activity and omission is attuned in some way, be it cheerfully or sorrowfully or submerged in the gray mist of indifference. Play, however, is pleasurably attuned on a fundamental level. The joy of play pervades and holds sway over the whole instance of play in each case, sustaining and animating it. If the joy of play is extinguished, the activity of play dwindles straightaway. That does not mean, however, that, in playing, we are always cheerful and glad. The pleasure of play is a remarkable pleasure that is difficult to figure out. It does not resemble ordinary sensuous pleasure, which, for instance, accompanies unhindered corporeal movement, the bodily thrill of speed and the like; and it is also not a purely cerebral pleasure, a merely intellectual joy. It is a pleasure that belongs to a creative process of an entirely special sort, and is in itself polysemous: namely, it can precisely contain within itself profound sorrow and abyssal grief. It has such a breadth that it takes on its evident {TS 1: ‘apparent’} opposite as one of its aspects.”
16. TS 2: after “what is terrible,” there is written, “The portrayal of what is horrible excites in a pleasurable way.”
17. TS 2: “which is in and of itself” to “heartache” is an emendation in ink of “which so mixes and blends, so shoves the otherwise separated oppositions into one another.”
18. [This is an untranslatable word-play in which Fink is referring to German Trauerspiel, a form of tragic drama.]
19. TS 2: After “playful,” the following lines have been crossed out with ink: “But it is able to do that only as an ingredient of the encompassing pleasure of play. The pleasure of play belongs in a distinctive way to the enactment of play. It cannot be compared with other well-known ways of taking pleasure in performing a function. To be sure, everywhere that we do not accept our own lives passively, everywhere that we exist spontaneously therein, carry out our lives of our own accord and shape it through creative processes, we also always feel a pleasurable joy that need not at all be joy about something. The productive form of existence is in itself an ‘upsurge [Aufschwung].’ But playing production is pervaded by a pleasure that is incomparable with other joys of enactment and psychical upsurges.”
20. TS 2: “The pleasure of play is grounded not only in the aspect of productive spontaneity—it” was replaced in ink by “This pleasure of play.”
21. TS 2: “imaginary” is an emendation in ink of “objective.”
22. [Zirzensischen . . . Spielen. See n. 4, p. 334.]
23. TS 2: “or cultic kinds of play” is added in pencil.
24. “and constituted” is not found in TS 1.
25. [This phrase can be found in Friedrich Nietzsche’s Also Sprach Zarathustra, II, “Auf den glückseligen Inseln,” in Kritische Studienausgabe (KSA) 4, new ed., ed. Giorgio Colli and Mazzino Montinari (Munich: Deutscher Taschenbuch, 1999), 110: “Schaffen—das ist die grosse Erlösung vom Leiden, und des Lebens Leichtwerden. Aber dass der Schaffende sei, dazu selber thut Leid noth und viel Verwandlung”; Thus Spoke Zarathustra: A Book for All and None, Second Part, “On the Blessed Isles,” ed. Adrian Del Caro and Robert B. Pippin, trans. Adrian Del Caro (Cambridge: Cambridge University Press, 2006), 66: “Creating—that is the great redemption from suffering, and life’s becoming light. But in order for the creator to be, suffering is needed and much transformation.”]
26. TS 1: “imaginary” is a replacement for “magical.”
27. Friedrich Nietzsche, The Anti-Christ, Ecce Homo, Twilight of the Idols: And Other Writings, ed. Aaron Ridley and Judith Norman, trans. Judith Norman (Cambridge: Cambridge University Press, 2005), “Why I Am So Clever,” §10, p. 99.
28. [See n. 10, p. 335.]
29. After “playing,” in TS 1 and 2 is found: “as a dimension.”
30. Instead of “ascertainment [Erfassung],” in TS 1 and 2 is found: “conception [Auffassung].”
31. Instead of “demarcated,” in TS 1 is found: “enclosed.”
32. Fragment 52 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary (Cambridge: Cambridge University Press, 1979), 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
33. Friedrich Nietzsche, Philosophy in the Tragic Age of the Greeks, trans. Marianne Cowan (Washington, DC: Regnery, 1962), 62; Fink’s emphasis.
34. Ibid., 58; trans. modified. Fink emphasizes “is,” rather than “play.”
35. [A more literal translation would be “put into play.”]
36. Uncollected Poems: Rainer Maria Rilke, trans. Edward Snow (New York: North Point, 1966), 139.
1. Shakespeare, Hamlet, act 3, scene 1.
2. [“You will be like God.”] Genesis 3:5.
3. Instead of “primordially,” TS has “more primordially.”
4. [Zirzensische Veranstaltungen. Fink probably means something broader than “circus” in its contemporary sense and intends something closer to the Roman circus as catchall for every manner of public spectacle and diversion, from musical and theatrical performance to sport and carnival. Context suggests that Fink is also pointing to attempts to organize, channel, and control the open and creative possibilities of play that public festivals such as the Olympics and circus represent.]
5. After “substance,” TS has “an event, what ‘inanimate’ and ‘living’ are, what artificial things are.”
6. Immanuel Kant, Critique of Practical Reason, ed. Mary Gregor (Cambridge: Cambridge University Press, 1997), 133: “Two things fill the mind with ever new and increasing admiration and reverence, the more often and more steadily one reflects on them: the starry heavens above me and the moral law within me.”
7. Fragment 30 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary (Cambridge: Cambridge University Press, 1979), 45: “The ordering, the same for all, no god nor man has made, but it ever was and will be: fire everliving, kindled in measures and in measures going out.”
8. After “saying,” in TS is found “But there is also frequently a cheap modesty that relieves itself of making any effort on its own.”
9. Fragment 52 (in Diels/Kranz’s enumeration). Cf. Kahn, The Art and Thought of Heraclitus, 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
10. Instead of “brings all beings to pass,” TS has “lets all beings be.”
11. In Diels/Kranz’s enumeration. Cf. Kahn, The Art and Thought of Heraclitus, 71: “Immortals are immortal, mortals immortal, living the others’ death, dead in the others’ life.”
12. Laws II 644d, VII 803c.
13. From Fragment 90 (in Diels/Kranz’s enumeration). Cf. Kahn, The Art and Thought of Heraclitus, 47: “All things are requital for fire, and fire for all things, as goods for gold and gold for goods.”
14. From Fragment 32 (in Diels/Kranz’s enumeration). Cf. Kahn, The Art and Thought of Heraclitus, 83: “The wise is one alone, unwilling and willing to be spoken of by the name of Zeus.”
15. “above all” is not in TS.
16. [This rare term can also mean “thoroughly gives power to.”]
17. TS: “at most” is an interpolation in ink.
18. Martin Heidegger, “On the Essence of Ground,” trans. William McNeill, in Heidegger, Pathmarks, ed. William McNeill (Cambridge: Cambridge University Press, 1998), 123. [Fink does not italicize occasion.]
19. After “been,” “grasped and” is found in TS.
20. Goethe’s Faust, trans. Walter Kaufmann (New York: Anchor, 1990), First Part, l. 1339–40.
21. The Selected Poetry of Rainer Maria Rilke, ed. and trans. Stephen Mitchell (New York: Vintage, 1989), 169.
22. Fragment 52 (in Diels/Kranz’s enumeration). Cf. Kahn, The Art and Thought of Heraclitus, 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
23. Instead of “brings forth,” TS has “lets be.”
24. Fragment 15 (in Diels/Kranz’s enumeration). Cf. Kahn, The Art and Thought of Heraclitus, 81: “If it were not Dionysus for whom they march in procession and chant the hymn to the phallus, their action would be most shameless. But Hades and Dionysus are the same, him for whom they rave and celebrate Lenaia.”
25. After “questions,” TS has “In what way there is a problem lying behind these questions is still to emerge for us.”
1. Instead of “restorative play,” TS has “a means of restoration.”
2. D: “scene of non-actuality” (corrected in accordance with TS).
3. D: “Being” (corrected in accordance with TS).
4. Rainer Maria Rilke, Sonnets to Orpheus, trans. Willis Barnstone (Boston: Shambhala, 2004), Part Two, Sonnet III, p. 161.
5. Instead of “must,” in TS is found “can.”
6. Friedrich Nietzsche, Thus Spoke Zarathustra: A Book for All and None, ed. Adrian Del Caro and Robert B. Pippin, trans. Adrian Del Caro (Cambridge: Cambridge University Press, 2006), 185. [Our interpolation.]
7. D: “new objective impressions” instead of “objective impressions to us” (corrected in accordance with TS).
8. TS: “seems to be” is an emendation in ink of “is.”
9. TS: “privileged” is an interpolation in ink.
10. [An epopt is someone who has been initiated into the highest level of the Eleusinian Mysteries, or into a secret society or mystery of some kind more generally. It is an Anglicization of the Greek epoptēs, literally “someone who looks on/upon.”]
11. “Awkward” is not in TS.
12. After “keeping alive,” in TS is found “a hesitation.”
13. Fragment 52 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary (Cambridge: Cambridge University Press, 1979), 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
14. TS: “Yet, measured by actual Being, the semblance is a derivation.”
15. TS: “more abstract.”
16. Cf. Goethe’s Faust, trans. Walter Kaufmann (New York: Anchor, 1990), Second Part, l. 12104ff.: “What is destructible / Is but a parable; / What fails ineluctably, / The undeclarable, / Here it was seen, / Here it was action; / The Eternal-Feminine / Lures to perfection.”
17. “Strange” is not in TS.
18. TS: “that encompasses him” is an emendation in ink of “of the whole.”
19. TS: after “is,” there is crossed out in ink: “nothing other than.”
1. TS: “basis” is an emendation in ink of “background.”
2. Friedrich Hölderlin, Hyperion, trans. Ross Benjamin (Brooklyn, NY: Archipelago, 2008), 215.
3. Instead of “however,” one reads in TS “in my opinion.”
4. Georg Wilhelm Friedrich Hegel, Science of Logic, trans. George di Giovanni (Cambridge: Cambridge University Press, 2010), 8; trans. mod.
5. “Perhaps” is not found in TS.
6. TS: “rational science” is an emendation in ink of “the disenchanted.”
7. [Immanuel Kant, Critique of Practical Reason, ed. Mary Gregor (Cambridge: Cambridge University Press, 1997), 133; unitalicized following Fink.]
8. Instead of “primordial,” TS has “primordially.”
9. Instead of “one may declare as a free-thinking opinion,” in TS is found “I wish to declare as a subjective opinion.”
10. Instead of “It follows from this,” in TS is found “I mean.”
11. Matthew 26:52.
12. Friedrich Nietzsche, Ecce Homo, in The Anti-Christ, Ecce Homo, Twilight of the Idols: And Other Writings, ed. Aaron Ridley and Judith Norman, trans. Judith Norman (Cambridge: Cambridge University Press, 2005), 151.
13. “Alone” is not in TS.
14. Instead of “counts as foremost,” in TS is found “is the foremost.”
15. After “dead,” in TS is found “Yet a relation might well prevail between them both, even if we are incapable of formulating it.”
16. TS: “empires [Reiche]” is an emendation of “states [Staaten].”
17. “Often” is not found in TS.
18. Laws II 644d; VII 803c.
19. TS: “house” is an emendation of “thing.”
20. “Yet” is not in TS.
21. After “so to speak,” in TS is found “which one produces together with the manufacturing of the mask.”
22. Instead of “not so much from a freer,” TS has “not from.”
23. From Goethe’s Lila: “Cowardly thoughts’ / Fearful wavering, / Womanish hesitancy / Anxious complaining / Turns away no misery, / Makes you not free. // (Against) all forces / To defiance maintain, / Never yielding, / Strong one’s self to show, / (This) calls the arms / Of the gods to one’s side.” Translation found in Deborah Stein and Robert Spillman, Poetry into Song: Performance and Analysis of Lieder (Oxford: Oxford University Press, 2010), 271.
24. [The sense of the German initial in Fink’s term Initialzauber (translated here as “initiatory enchantment”) is very close to the Latin initium and its three senses of (1) constituent parts/elements; (2) beginning/origin; and (3) sacred rites/mysteries. In Fink’s example, the medicine man pours water on (1) a part of the dry land, and in doing so (2) initiates a process that Fink characterizes as a reversal of symbolism (the symbol reflects the whole into a part), in which what happens in a part “shines back” into the whole—in pouring water on a small part of dry land the medicine man begins an enchantment that will see water pouring onto the “whole” of the dry land. Finally, the medicine man’s practice is (3) a sacred rite, a cultic/mythic practice, something one must first be “initiated” into.]
25. TS: “throughout” is an emendation in ink of “as.”
26. Instead of “between” to “single events,” in TS is found “between a somehow causal consideration of the single events and a conception of the comprehensive connection of all events, which is ‘groundless’ as such.”
27. TS: “Breach [Durchbrechung]” is an emendation in ink of “breakthrough [Durchbruch].”
28. Instead of “Hierophantic,” in TS is found “Priestly [hieratisch].”
29. Instead of “hierophantic,” in TS is found “priestly.”
30. Hebrews 10:31.
31. Friedrich Nietzsche, Thus Spoke Zarathustra: A Book for All and None, ed. Adrian Del Caro and Robert B. Pippin, trans. Adrian Del Caro (Cambridge: Cambridge University Press, 2006), 31.
32. Fragment 52 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary, 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
33. “Astounding” is not in TS.
34. Instead of this sentence, TS has: “Yet we will still have to deal with the fact that kinds of play can generally, however, be included in each other in manifold ways.”
35. “Precisely” is not in TS.
36. “perhaps” is not in TS.
37. TS: “derive” is an emendation of “explain.”
38. “To pit this single insight, that in the Absolute everything is the same, against the full body of articulated cognition, which at least seeks and demands such fulfillment, to palm off its Absolute as the night in which, as the saying goes, all cows are black—this is cognition naïvely reduced to vacuity.” Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit, trans. A. V. Miller (Oxford: Oxford University Press, 1977), ¶16.
39. “still” is not in TS.
40. TS: “Hegel turns against” to “within his majesty” is struck out with a diagonal arrow.
41. Instead of “its own,” in TS is found “a.”
42. TS: After “spirit,” “to the concept conceiving itself” is crossed out.
43. Instead of “is movement,” in TS is found “is in movement.”
44. Friedrich Hölderlin, “Germanien/Germania,” trans. Michael Hamburger, in Hyperion and Selected Poems, ed. Eric Santer (New York: Continuum, 1990), 211.
45. Instead of “believe,” in TS is found “profess.”
46. Instead of “as the mouth,” in TS is found “by proxy [im Auftrage].”
47. “more” is not in TS.
48. Instead of “worldedness [Welthaftigkeit],” in TS is found “world-sustaining character [Welthaltigkeit].”
1. TS: “by no means” is an emendation in ink of “not.”
2. Instead of “exclude,” in TS is found “disregard.”
3. “adequately” is not in TS.
4. Instead of “an,” in TS is found “—so we would like to believe—the complete.”
5. [Greek for “mixing bowl.”]
6. TS: “almost” is an interpolation in pencil.
7. TS: “still” is an interpolation in pencil.
8. Instead of “entangles [umschlingt],” in TS is found “oscillates around [umschwingt].”
9. TS: “much” is an interpolation in pencil.
10. TS: “explicit” is an emendation in pencil of “particular.”
11. TS: “our love” is an emendation of “festivals.”
12. Instead of “relation of belief,” in TS is found “believed relation.”
13. TS: “cosmic” is an emendation in pencil of “its.”
14. TS: “supersensible” is an emendation in ink of “spirit.”
15. [Friedrich Nietzsche, Human, All-Too-Human: A Book for Free Spirits, trans. Marion Faber and Stephen Lehmann (Lincoln: University of Nebraska Press, 1984), 4.]
16. TS: “is the one thing that” is an interpolation in pencil.
17. From “where” to “salvation” is not in TS.
18. D: “radically” instead of “more radically” (corrected in accordance with TS).
19. TS: “irreducibly” is an emendation of “entirely.”
20. [Berühmten Gefühl. From Rilke’s first “Duino Elegy.” See The Selected Poetry of Rainer Maria Rilke, trans. Stephen Mitchell (New York: Vintage, 1989), 152–53.]
21. [Cf. Matthew 25:14–21.]
22. “also” is not in TS.
23. After “actual non-actuality,” in TS is found “or non-actual actuality.”
24. [Matthew 6:26.]
25. [In English in the original.]
26. D: “human being” is not italicized (corrected in accordance with TS).
27. TS: “theme [Sache]” is an emendation of “interrogation [Fragestellung].”
28. After “finite,” in TS is found “in general.”
29. Instead of “thus,” in TS is found “as.”
30. TS: “Because the human being {‘human being’ is an emendation in pencil of ‘he’} is ‘worldly,’ he is essentially {‘he is essentially’ is an emendation in pencil of ‘the human being is a’} player.”
31. “—assuming” to “same” is an emendation in ink of “Hades and Dionysus are the same.”
32. TS: “and is hostile to it” is an interpolation in ink.
33. “yet” is not in TS.
34. Instead of “conclude our course of thought,” in TS is found “close the lecture course.”
35. TS: “still completely unresolved problem” is an emendation in ink of “problem that has been completely left open.”
36. “playfully” is italicized in TS.
37. Friedrich Nietzsche, Thus Spoke Zarathustra, in The Portable Nietzsche, trans. Walter Kaufmann (New York: Viking, 1954), 343.
1. Friedrich Schiller, On the Aesthetic Education of Man: In a Series of Letters, ed. and trans. Elizabeth M. Wilkinson and L. A. Willoughby (Oxford: Clarendon, 1967), Fifteenth Letter, 107: “For, to mince matters no longer, man only plays when he is in the fullest sense of the word a human being, and he is only fully a human being when he plays.”
2. Fragment 15 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary, 81: “If it were not Dionysus for whom they march in procession and chant the hymn to the phallus, their action would be most shameless. But Hades and Dionysus are the same, him for whom they rave and celebrate Lenaia.”
3. [Isaiah 40:31.]
4. Plato, Phaedo, 118a.
5. Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit, trans. A. V. Miller (Oxford: Oxford University Press, 1977), ¶132: “In the dialectic of sense-certainty, Seeing and Hearing have been lost to consciousness. . . .”
1. Here follow parts of a text that Fink took from his lecture course Grundphänomene des menschlichen Daseins; cf. the description in appendix 1.
2. “higher” is an interpolation in ballpoint.
3. “exists [besteht]” is an emendation in ballpoint of “is.”
4. “in which” to “lies” is an interpolation in ballpoint.
1. “to which” to “justice” is an interpolation in ink.
2. “simple” is an interpolation in ink.
3. Friedrich Schiller, On the Aesthetic Education of Man: In a Series of Letters, ed. and trans. Elizabeth M. Wilkinson and L. A. Willoughby (Oxford: Clarendon, 1967), Fifteenth Letter, 107: “For, to mince matters no longer, man only plays when he is in the fullest sense of the word a human being, and he is only fully a human being when he plays.”
4. After “serious tasks,” “and duties” is crossed out in ink.
5. “today” is an interpolation in ink.
6. “for long” is an interpolation in ink.
7. “abundant” ” is an interpolation in ink.
8. “scarcely” is an emendation in ink of “never.”
9. “spontaneously” is an interpolation in ink.
10. “generally” is an interpolation in ink.
11. “from the illusory ones” is an interpolation in ink.
12. “blazing” is an interpolation in ink.
13. [Shakespeare, The Tempest, act 4, scene 1.]
14. “one says” is an interpolation in pencil.
15. Marked in the margin and provided with a cross.
16. This paragraph, beginning with “The world-significance” and ending with “Being and the world,” is found on a separate page. It was inserted here according to the arrangement provided in the transcript of the Südwestfunk.
17. Georg Wilhelm Friedrich Hegel, “Introduction for the Critical Journal of Philosophy: On the Essence of Philosophical Criticism Generally, and Its Relationship to the Present State of Philosophy in Particular,” trans. H. S. Harris, in Miscellaneous Writings of G.W.F. Hegel, ed. Jon Stewart (Evanston, IL: Northwestern University Press, 2002), 217.
18. Before “life phenomenon,” “modern” is crossed out in ink.
19. “obscured” is an emendation in ink of “put into the shadows.”
20. [Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit, trans. A. V. Miller (Oxford: Oxford University Press, 1977), ¶132: “In the dialectic of sense-certainty, Seeing and Hearing have been lost to consciousness. . . .”]
21. “only” is an interpolation in ink.
22. “primarily” is an interpolation in ink.
23. Heraclitus Fragment 52 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary, 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
24. “the olive wreath” is an emendation in pencil of “laurel.”
1. Cf. Ovid, Metamorphoses, 3136–37. [As the reference to the universal human striving for happiness makes clear, Fink has in mind the passage in Aristotle’s Nicomachean Ethics I.10, 1100a10–11, with its Herodotean antecedent in the famous story of Solon and Croesus (Hist. I.32), of which the Ovid passage is a later echo.]
2. In MS: “like a memory {. . .} can make one glad.”
3. [See Schiller’s An die Freude (“Ode to Joy”).]
4. “Faust” is an emendation of “Hamlet.”
5. Friedrich Schiller, On the Aesthetic Education of Man: In a Series of Letters, ed. and trans. Elizabeth M. Wilkinson and L. A. Willoughby (Oxford: Clarendon, 1967), Fifteenth Letter, 107: “For, to mince matters no longer, man only plays when he is in the fullest sense of the word a human being, and he is only fully a human being when he plays.”
6. Friedrich Nietzsche, Ecce Homo, in The Anti-Christ, Ecce Homo, Twilight of the Idols: And Other Writings, ed. Aaron Ridley and Judith Norman, trans. Judith Norman (Cambridge: Cambridge University Press, 2005), 99.
7. Georg Wilhelm Friedrich Hegel, “Introduction for the Critical Journal of Philosophy: On the Essence of Philosophical Criticism Generally, and Its Relationship to the Present State of Philosophy in Particular,” trans. H. S. Harris, in Miscellaneous Writings of G.W.F. Hegel, ed. Jon Stewart (Evanston, IL: Northwestern University Press, 2002), 217: “although we must not mistake this passion for change and novelty for the indifference of play which, in its extreme insouciance, is at the same time the most exalted and only true seriousness.”
8. “Questions” to “and so forth” is an addition in pencil.
9. “Priority” to “play” is an addition.
10. Fragment 52 (in Diels/Kranz’s enumeration). Cf. Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary (Cambridge: Cambridge University Press, 1979), 71: “Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child.”
11. Between square brackets and crossed out: “Play of individuation?!! Symbolism of the dramatic play or spectacle (of tragedy).”
12. [In full, aphorism 150 from Nietzsche’s Beyond Good and Evil reads: “Around the hero everything turns into a tragedy; around the demi-god, into a satyr play; and around God—what? perhaps into ‘world’?—” Trans. Walter Kaufmann (New York: Vintage, 1989).]
13. “Pedagogy” to “depth” is an interpolation.
14. Uncollected Poems: Rainer Maria Rilke, trans. Edward Snow (New York: North Point, 1966), 139.
15. “festival—celebration—cult” is an interpolation.
16. “with rules” is an interpolation.
17. Friedrich Wilhelm August Fröbel (1782–1852) was a German pedagogue and student of Pestalozzi.
18. [Fröbel’s works on Spielgaben are available in Friedrich Fröbel, Ausgewählte Schriften, vol. 4: Die Spielgaben, ed. Erika Hoffmann (Stuttgart: Klett-Cotta, 1982).]
19. Cf. Fröbel, “Vorschulerziehung und Spieltheorie.”
20. [Referred to by Fink in German as David spielt vor Saul or “David Plays for Saul.”]
21. The Selected Poetry of Rainer Maria Rilke, ed. and trans. Stephen Mitchell (New York: Vintage, 1989), 171–73.
1. [Georg Wilhelm Friedrich Hegel, Science of Logic, trans. George di Giovanni (Cambridge: Cambridge University Press, 2010), 418.]
2. “like a sword” is crossed out.
3. [Fink’s lecture-course has not yet been published in German, though it is planned for the fourth division of his Gesamtausgabe.]
4. “for” is crossed out.
1. After “religion,” “eroticism” is crossed out.
2. “1” through “6” are marked in the margin.
3. After “world” there is a horizontal line over the entire page.
4. The last three lines are marked in the left and right margins.
5. After “3” there are horizontal lines.
6. “I” to “II, 3” is marked in the margin.
7. “2” and “3” are marked in the margin.
8. [Friedrich Nietzsche, Thus Spoke Zarathustra, trans. R. J. Hollingdale (London: Penguin, 1969), 234: “‘O Zarathustra,’ said the animals then, ‘all things themselves dance for such as think as we: they come and offer their hand and laugh and flee—and return.”]
9. After “imagination,” the following is crossed out: “-construct and concrete real things. 8. Image of imitation, appearance of imitation [Nachahmungsbild, Imitationsschein]?—role-playing—competitive play. 9. Aspects and themes.”
10. After “body,” there is a horizontal line across the whole page.
11. “General characteristics” to “play” is in the margin.
12. “The turn” to “perception” is marked in the margin.
13. [The brackets here are Fink’s.]
14. In MS: “understanding of Being, which.”
15. Before “Play,” the following is crossed out: “Re (1) Human play—once a seldom manifestation in the serious, obscure landscape of life, pressed to the margin, denied, assigned to children as their activity before harsh struggle begins—is known [erkannt] in its powerfulness and recognized [anerkannt] as a legitimate, fully valid behavior. The anthropological rank = no longer contested by cultural critics and behavioral scientists—a significant phenomenon in the human being’s carrying out of life.”
16. The note is marked in the margin.
17. The entire note is marked in the margin.
18. “Magical production” to “actuality” is marked in the margin. After “actuality,” the following is crossed out: “With some practice, we distinguish between the playworld and the actual world, in which playing as an imaginary [phantastisches] activity appears, between the player and his role, between his body and the prop, between the man and the costume.”—after which there is a horizontal line across the whole page.
19. “But” to “sense-aspect” is partly crossed out.
20. Provided in the margin and after which there is a horizontal line across the whole page.
21. “Place” to “riddle” is marked in the margin.
22. This note is marked in the margin.
23. MS: “a thematic” instead of “to a thematic.”
24. Crossed out: “the passage written in ink an interpretation of the activity through the categories of play??”—after which there is a horizontal line across the whole page.
1. It appeared for the second time in Eugen Fink, Studien zur Phänomenologie 1930–1939 (Phaenomenologica, vol. 21) (The Hague: Springer, 1966), 1–78. This study will be published in Volume 1 of the Eugen Fink Gesamtausgabe (henceforth EFGA).
2. “Vergegenwärtigung und Bild,” in Fink, Studien zur Phänomenologie 72.
3. Ibid., 76.
4. Ibid., 71.
5. The edition of these various notes is arranged within the EFGA in four volumes under the title Phänomenologische Werkstatt (EFGA 3.1–4), of which the first two appeared in 2006 and 2008. [The third should appear in 2016. We thank Ronald Bruzina for this update, as well as for providing more specific information about his edition and about notes 50 and 51.]
6. Phänomenologische Werkstatt: Die Doktorarbeit und erste Assistenzjahre bei Husserl (EFGA 3.1), ed. Ronald Bruzina (Freiburg: Alber, 2006), 117–18.
7. Phänomenologische Werkstatt: Die Bernauer Zeitmanuskripte, Cartesianische Meditationen und System der phänomenologischen Philosophie (EFGA 3.2), ed. Ronald Bruzina (Freiburg: Alber, 2006), 118.
8. Ibid., 376.
9. Ibid., 440 (Loose sheets [1968/1969]).
10. Cf. Ronald Bruzina, Edmund Husserl and Eugen Fink: Beginnings and Ends in Phenomenology 1928–1938 (New Haven, CT: Yale University Press, 2004), 136.
11. Cf. EFGA 3.3 (Text OH VII—forthcoming).
12. This text will be published in EFGA 15, which will contain Fink’s works on Nietzsche. A preprint of this early study can be found in Cathrin Nielsen and Hans Rainer Sepp, eds., Welt Denken: Annäherungen an die Kosmologie Eugen Finks (Freiburg: Alber, 2011): 25–37.
13. First edited under this title in 1977 by E. Schütz and F.-A. Schwarz. [Eugen Fink, Grundphänomene des menschlichen Daseins, ed. Egon Schütz and Franz-Anton Schwarz (Freiburg: Alber, 1979).] The edition of this lecture course within the EFGA is planned for Volume 8.
14. See pp. 14–31.
15. See pp. 33–215.
16. See pp. 253–72.
17. Cf. Grundphänomene, 358, and “Oasis of Happiness,” 16–17.
18. See pp. 229–33.
19. Grundphänomene, 361, and “Oasis of Happiness,” 19.
20. Grundphänomene, 374.
21. “Oasis of Happiness,” 20; cf. Play as Symbol of the World, 86–87.
22. “Oasis of Happiness,” 21.
23. Ibid., 18.
24. Play as Symbol of the World, 119.
25. “Oasis of Happiness,” 29.
26. Ibid., 28; cf. Play as Symbol of the World, 87–88.
27. “Oasis of Happiness,” 29.
28. Cf. ibid.
29. Grundphänomene, 406.
30. Ibid.
31. Play as Symbol of the World, 207–8.
32. Cf. ibid., 47–48.
33. Ibid., 205.
34. “Oasis of Happiness,” 30.
35. EFGA 3.2, p. 253.
36. Play as Symbol of the World, 61. [Durchmachten can also mean “thoroughly gives power to.”]
37. Ibid., 121.
38. Ibid., 123.
39. Ibid.
40. Ibid., 208.
41. Cf. ibid., 76–77.
42. Eugen Fink, “Bewußtseinsanalytik und Weltproblem” (1968), in idem, Nähe und Distanz: Phänomenologische Vorträge und Aufsätze, ed. Franz-Anton Schwarz (Freiburg: Alber, 1976), 280–98; here p. 294. [A new edition is forthcoming in EFGA 1 as Nähe und Distanz. Studien zur Phänomenologie, ed. Hans Rainer Sepp (Freiburg: Alber).]
43. Play as Symbol of the World, 215. The conclusion of Fink’s Welt und Endlichkeit [World and finitude] contains the approach to a speculative-cosmological theory of the world. Cf. Eugen Fink, Welt und Endlichkeit, ed. Franz-Anton Schwarz (Würzburg: Königshausen & Neumann, 1990), chaps. 22 and 23.
44. Play as Symbol of the World, 215.
45. Cf. ibid., 212–13.
46. Cf. ibid., 214.
47. Cf. ibid., 206.
48. Play as Symbol of the World, 213.
49. Ibid., 207.
50. EFGA 3.3, OH-V/27, p. 411.
51. Ibid., OH-V/47, p. 416.
52. This still unpublished lecture course will appear in EFGA 5.2.
53. Friedrich Nietzsche, Thus Spoke Zarathustra: A Book for All and None, ed. Adrian del Caro and Robert B. Pippin, trans. Adrian del Caro (Cambridge: Cambridge University Press, 2006), 17 (“On the Three Metamorphoses”).
54. Note within the ambit of the text “The World-Significance of Play” (1973), 291.
55. [Trans. as Fragment XCIV by Charles H. Kahn, The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary (Cambridge: Cambridge University Press, 1979), 71.]
56. Cf. Eugen Fink, Nietzsche’s Philosophy, trans. Goetz Richter (London: Continuum, 2003), 31–33; “Oasis of Happiness,” 30; Play as Symbol of the World, 52.
57. “If it were not Dionysus for whom they march in procession and chant the hymn to the phallus, their action would be most shameless. But Hades and Dionysus are the same, him for whom they rave and celebrate Lenaia.” Diels/Kranz Fragment 15. Translated as Fragment CXVI in Kahn, The Art and Thought of Heraclitus, 81; cf. Play as Symbol of the World, 77 and 215.
58. Eugen Fink, Metaphysik der Erziehung im Weltverhältnis von Platon und Aristoteles (Frankfurt am Main: Klostermann, 1970), 112–13.
59. Play as Symbol of the World, 214–15. Cf. Eugen Fink, Grundfragen der antiken Philosophie, ed. Franz-Anton Schwarz (Würzburg: Königshausen & Neumann, 1985), 130ff.
60. Play as Symbol of the World, 215.
61. Ibid., 208.
62. Ibid.
63. Fink held this lecture course for the first time in 1952/53 under the title Grundprobleme der menschlichen Gemeinschaft [Basic problems of human community]; he repeated it in an altered and expanded form in Winter Semester 1968/69 under the title Existenz und Coexistenz: First published as Existenz und Coexistenz. Grundprobleme der menschlichen Gemeinschaft, ed. Franz-Anton Schwarz (Würzburg: Königshausen & Neumann, 1987).
64. Cf. ibid., chap. 12.
65. Eugen Fink, Natur, Freiheit, Welt: Philosophie der Erziehung, ed. Franz-Anton Schwarz (Würzburg: Königshausen & Neumann, 1992), 193.
66. Eugen Fink, Grundfragen der systematischen Pädagogik, ed. Egon Schütz and Franz-Anton Schwarz (Freiburg: Rombach, 1978), 180.
67. Ibid., 184.
68. Ibid., 179.
69. Ibid., 180.
70. Eugen Fink, Mode . . . ein verführerisches Spiel (Basel: Birkhäuser, 1969) (to be published as EFGA 11); idem, Epiloge zur Dichtung (Frankfurt am Main: Klostermann, 1971) (scheduled to be published in EFGA 10).
71. See pp. 216–24, 253–78.
72. See pp. 234–48.
73. Eugen Fink, “Phänomenologische Probleme der Verfremdung” (1967), in Nähe und Distanz, 250–67; Martin Heidegger and Eugen Fink, Heraclitus Seminar, trans. Charles H. Seibert (Evanston, IL: Northwestern University Press, 1993), 146–49; Fink, Existenz und Coexistenz, 157.
74. “The World-Significance of Play,” 245.
75. “Play and Sport” (1962), 275–78; here p. 276.
76. “Sport Seminar on February 24, 1961”; see pp. 273–74.
77. Ibid., 274.
78. “Play and Sport,” 275–78; here p. 276.
79. “Play and Celebration” (1975), 216–24; here p. 224.
80. Eugen Fink, “Maske und Kothurn,” in Epiloge zur Dichtung, 1–18; quote on p. 3. Cf. the notes on “Play and Sport,” 277: “Mask: Relation to Possibilities”; “Play and Philosophy” (1966), 279–82; “The Philosophical-Pedagogical Problem of Play,” 257–58.
81. Play as Symbol of the World, 150.
82. Mode, 25–26.
83. Ibid., 50.
84. Ibid., 77.
85. Ibid., 101.
86. Play as Symbol of the World, 215.
87. “Maske und Kothurn,” 17.
1. For a bibliography of Fink’s works in German, see “Bibliographie: Eugen Fink,” in Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik, ed. Anselm Böhmer (Würzburg: Königshausen & Neumann, 2006), 277–85; as well as Friedrich-Wilhelm von Herrmann, Bibliographie Eugen Fink (The Hague: Nijhoff, 1970). The latter also includes secondary literature on Fink. For more secondary literature, see the entries under the section “Rezeptionsberichte” in Böhmer, ed., Eugen Fink: Sozialphilosophie–Anthropologie–Kosmologie–Pädagogik–Methodik, 294–349.