die Kehre

Heidegger's later works, beginning by 1930 and largely established by the early 1940s,^[4] seem to many commentators (e.g. William J. Richardson^[59]) to at least reflect a shift of focus, if not indeed a major change in his philosophical outlook, which is known as "the turn" (die Kehre).^[60] One way this has been understood is as a shift from "dwelling" (Wohnen) to "doing", from a prioritization of an essential belonging ("dwelling") in the world to a fixation on more superficial activities ("doing"). Focusing on technical "doing" at the expense of "dwelling" is typified by a "will to power" kind of dominion over the world as a mere object. 

This ontological "turn" can be seen as a shift in priority from Being and Time to Time and Being (accessible via scribd) -- namely, from dwelling (being) in the world to doing (time) in the world.

Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Introduction to Metaphysics", 1935), Bauen Wohnen Denken ("Building Dwelling Thinking", 1951), and Die Frage nach der Technik ("The Question Concerning Technology", 1954) and Was heisst Denken? (What Is Called Thinking? 1954). 

Also Beiträge zur Philosophie (Vom Ereignis) (Contributions to Philosophy (From Enowning)), composed in the years 1936–38 but not published until 1989, on the centennial of Heidegger's birth.

https://en.wikipedia.org/wiki/Martin_Heidegger#Later_works:_The_Turn

換句話說 the turn (die Kehre) 的原因是 fundamental ontology 撞牆 (hit the wall) 講不下去了這點很好理解形上不能孤懸講形上者遲早必須回到形下反之亦然所以 the turn 的關鍵是 event of appropriation (ereignis) 就是 being 和 Dasein 的 mutual appropriation 意思是說 Dasein 需要人來彰顯之而人能夠彰顯的緣由正是 Dasein 上述說明 die Kehre 是非形上學的所以歷史和歷史中的人可以進場了

我先前的理解是 die Kehre 後海德格的文字以詩呈現比如說林中路被稱為非哲學的作品但以前段所述關鍵在 die Kehre 後海德格不欲形上學了

所以留下一個疑問 die Kehre 到底後海德格有沒有辦法回到想不想回到他開始在存有和時間裡欲構建的 fundamental ontology

還有一個疑問通常的講法是 Medard Boss 學的海德格是後期的海德格 (die Kehre 之後) 我不確定這樣講是否恰當