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Uwagi na temat recepcji i tłumaczeń tekstów Martina Heideggera w Polsce

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Mizera J.
ARGUMENT: Biannual Philosophical Journal
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2013
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vol. 3
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issue 2
245-252
2

Między brzmieniem a ciszą. Sagiczno-sygetyczne rozważania o języku w „Przyczynkach do filozofii” Martina Heideggera

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Surzyn J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2017
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vol. 29/2
EN
The language used by Heidegger awakens almost the same emotions as his thought. According to many, it is full of negligible neologisms, grammatical and syntactic traps that “work well” with the content. This is a negative assessment. For the Heidegger’s followers, his language demonstrates revolutionary properties, because it comes to its own limits, it removes the historical semantic falsehood, distancing it from that what really “is – exists”. In the article, I would like to guide the reader through the discovery of such a language. To do so, I will rely on a book titled “Contributions to Philosophy. (From the Enowing)” – a unique text in Heigegger’s works. Heidegger comes to the source of language, so he looks for what is at the base and focuses on the fundamental “is”. Man is a being who is conscious not only of who he is, but of man in particular, who has conscious that he is. The question of “being” constructs the whole essence-nature of man. This expresses the linguistic term Dasein, in which prefix Da means “here, now”, that is, in some “specificity” at some point in time and place, while Sein means being. So man becomes “being here” that is, he is aware that he is and exists in a concrete way in time and space in the world. The language allows him to identify with Sein and follow what is hidden. Language is not artificial in any way, it is not a product or a construct. It is the most natural source, the sounding language, but also the sounding to the end, until the very silence.
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Ontologia kulturowa: Kulturowość bycia

75%
Tuchańska B.
Diametros
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2014
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issue 42
262-289
PL
Budując ontologię kulturową odrzucam Heideggerowską pierwotność codzienności, by móc przypisać kulturowość wszelkim sposobom indywidualnego i wspólnotowego bycia. Podstawą analizy kulturowości jest pokazanie znaczeń (odniesień i sensów oraz szczególnego rodzaju sensów, którymi są wartości) jako ustrukturowania wszelkich sposobów bycia. W dalszej analizie rozważam kulturowość w jej ontologicznych powiązaniach wzajemnych ze wspólnotowością, czasowością i historycznością.
EN
Constructing a cultural ontology I reject the primordiality of everydayness, presupposed by Heidegger, in order to reveal the cultural constitution of all ways of being, from everyday life to the most unusual activities of individuals and communities. The cultural constitution of being is displayed with the help of the idea that meanings, i.e., references, senses and values (that are a special type of senses), are structures of all ways of being. In the following exposition the cultural constitution of being is analyzed in its interrelations with the commonality of being, its temporality, and historicity.
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