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Ontologia fundamentalna Martina Heideggera – rzeczywistość zamknięta w Dasein. Próba interpretacji

100%
Warzyński S.
Filo-Sofija
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2012
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vol. 12
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issue 3(18)
185-201
EN
Martin Heidegger’s fundamental ontology was supposed to divert philosophy towards the absolutely fundamental issue, which in the history of philosophy, unfortunately, as the author claimed, had been neglected. It was an attempt to designate the real foundation, which western metaphysics – while forgetting about being – had never touched. Thus, Heidegger focused on being. He asked about its sense, the way in which it can be described and explained. The answer was to be found in the analysis of some special being – the human being. Only man, who exists in such a way (Heidegger uses the concept of Dasein) that by his very nature refers to being, is “open” to being. This article shows Heidegger’s explanation based on the analysis of man’s being, connecting the existence of reality with human existence, in its essence making the world thoroughly dependent on man, enclosing the world in Dasein. The world ceases to be the whole reality consisting of particular essences existing independently of man. It becomes “the condition”, the way of being. In the first part, the author presents how the fundamental ontology, while placing being at the centre of the discourse and using the phenomenological method, directs the attention to man. When asking about being, it asks about Dasein, about the way of man’s being. Then, the paper presents the existential analytics, the hermeneutics of Dasein, which is crucial from the point of view of Heidegger’s philosophy. The author explains what Heidegger’s existentials are and what it means that man exists as “being-in-the world”, that he exists in a way of “care”. Finally, it is shown that such an understanding of human being, the way in which he cares about the world and understands the world, i.e. designs it, results in enclosing the world in Dasein. The very sense of reality becomes thus the sense of human existence.
2

MYŠLENÍ SVOBODY U MARTINA HEIDEGGERA

100%
Hlavinka P.
Filozofia (Philosophy)
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2024
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vol. 79
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issue 3
290 – 302
EN
In Being and Time it is necessary to distinguish between the concepts of release (Freisein) and freedom (Freiheit). The term "release" refers to the facticity of Dasein, that is, the provision of a field of orientation for Dasein in being-in-the-world, and "freedom" refers to its existentiality, that is, the authentic grasping of this field in the form of one's own projection (Entwurf). There seems to be no place for the traditional notion of freedom. In spite of this impression, the author of Being and Time leaves us in no doubt that the notion of freedom in the sense of liberum arbitrium is inseparable from existential analytics. After the turn in Heidegger's thought, Being (Sein) is no longer thought from the position of a modern subjectivism transformed into Dasein. It is not we who think Be-ing (Seyn), but Be-ing itself thinks us. It is not we who are free, but Be-ing itself realizes its freedom through us.
3

HEIDEGGER, MORAL VALUES, AND NON-HUMAN ANIMALS: PHILOSOPHICAL INTERSECTIONS

100%
Misra S.
Filozofia (Philosophy)
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2024
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vol. 79
|
issue 3
303 – 318
EN
This paper explores the realm of Heidegger’s writings to examine how moral ideas intersect with non-human creatures from a phenomenological standpoint. The human-animal dilemma becomes more urgent over time, and our future becomes less predictable. The paper commences by examining the significance of attending to the particularities of Dasein, as understood in the Heideggerian framework. This entails moving beyond the limited boundaries of contemporary scientific and technocratic paradigms and illuminating the potential for investigating not only human experiences but also those of animals. This study examines Heidegger’s phenomenological understanding of animals, focusing on the post-humanist emotional aspects of human morality. It acknowledges the presence of inter-subjectivity and investigates the underlying intersectionality. Additionally, it suggests potential directions for future research and inquiry.
4

PHILOSOPHICAL (RE)CONSTRUCTION OF POSTMODERN IDENTITY THROUGH THE TEACHINGS OF LACAN, HEIDEGGER AND PLATO

88%
Buday M.
Filozofia (Philosophy)
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2023
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vol. 78
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issue 6
429 – 443
EN
The present article deals with the application of Jacques Lacan’s psycho-linguistic model of the chain of signification to the fragmented postmodern subject. Because of the inherent instability of the external as well as the internal environment of the subject, anxiety arises as a result of the fragmentation of the self, which, according to Lacan, has its basis in the interaction between the Symbolic order and the Real. Even though anxiety is a phenomenon that is impossible to evade, Lacan’s teachings, coupled with their immersion in Martin Heidegger’s understanding of the essence of technology, and the contemporary reinterpretation of Plato’s Allegory of the Cave, show that the subject can teach himself to navigate the complexities of anxiety and, consequently, even learn to use it for his benefit.
5

Zagadnienie kultury w filozofii Martina Heideggera: grecka fysis a kultura współczesna

88%
Matkowski T.
Prace Kulturoznawcze
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2011
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vol. 12
109-126
EN
Martin Heidegger understood colere as “proper dwelling” and “cultivation,” referring thus to the original Greek meaning of the term. For the author of Sein und Zeit, colere and cultura were essentially identical with the notions of fysis and ethos signifying, respectively, “being of reality” and a “place” in this reality. Thus, human beings are cultural, if they dwell properly in the world, at the same time allowing the world to freely be in its own truth. In this way pre-Socratic Greeks werein-the-world; in this way, too, human beings can exist after jumping into “other beginning,” i.e. after making the effort of “curtailing” the history of metaphysics and replacing culture with cultura. Modern culture — and “cultural” man with it — are for Heidegger the final stage of metaphysics, characterised by total mechanisation and objectification of reality, the ontological principle of which is the will of power.
6

POVERTY AND MORTALITY UNDER THE DOMINANCE OF TECHNOLOGY

75%
Carbone G.
Filozofia (Philosophy)
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2023
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vol. 78
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issue 2
101 – 114
EN
Relying on Heidegger’s recently issued Black Notebooks, where the “shepherd of being” qua “mortal” is discussed as the “future man”, this paper tackles poverty and mortality, along with their mutual bond, in light of the tension established by Heidegger between Gestell and Ereignis, namely, between the global dominance of technology and the liberation of earth from the despotic dominion of human beings. First, light is cast upon the dominance of technology, which “distorts” the Ereignis of the world, which is yet to arrive, by holding back its very arrival. Second, the focus shifts to the philosophical meaning of poverty, which relies on mortality understood as radical dispossession. Since poverty is the essential feature of the “future man”, the “shepherd of being”, as well as the basis for a different take on our use of technological devices, the innermost link between poverty and technology is also addressed. Furthermore, the comparison with Pope Francis’s two recent encyclicals is established, in order to highlight the specific philosophical meaning conferred to poverty by Heidegger, especially with respect to our behaviour toward technology.
7

PRÍRODNÉ A UMELÉ AKO PROBLÉM IDENTITY A UDALOSTI

75%
Šedo M.
Filozofia (Philosophy)
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2023
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vol. 78
|
issue 5
366 – 379
EN
The paper tries to find answers to the problem of current influential dichotomies such as virtual-physical, natural-artificial and, through that, also subjective objective. We will try to show how these boundaries are blurred in the current socio-political situation and point out the problems in defining those using classical concepts. The problem is the contradiction between fixed identity and fluidity. To analyse this contradiction, we use Georg Picht’s text The Idea of Nature and its History and also the concept of evential hermeneutics of Claude Romano. Both authors develop Martin Heidegger’s philosophy. It turns out that the problem of this dichotomy lies in the identity of the transcendental subject, in the definition of the subjective inside of man versus the outside, and in the definition of nature not as a physis but as a quantitative world. The solution to this problem can be found in the concept of temporality. Both authors follow dynamic thinking about the world and about existence with their concepts of emergence-from-self, energy, three modalities of time, event and advenant, in which the emergence from self, process and nothingness are postulated instead of inside, solidity and fullness. At the same time, a different view of human existence is essential for both of them and this is closely related to the artistic dwelling of man in the world. The result is a different way of thinking about the world and nature, in which a different solution to the current problem of crossing the virtual and the physical is offered.
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