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1

Pobyt po obratu

100%

Michálek J.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 6

851-864

EN

This text examines the oft-neglected difference in Heidegger’s philosophy between Dasein as it is analysed in Being and Time and as it is (das Da-sein) thought from Being (das Seyn) after the turn (die Kehre). Both periods show a common endeavour to renew and think through the question of being. In Being and Time the path to being is found by virtue of the explicit distinction of being (das Sein) and entity (i.e. ontological difference), with the help of phenomenological analyses that have an enduring relation to being (and thus man is das Dasein). After the turn, on the other hand, Being (das Seyn) is thought from Being, or rather from the history of being. The history of the first beginning is the history of metaphysics ending in the forgetting of being in positivism and nihilisim. Our historical moment is characterised as becoming aware of the forgetting of being and as a preparation for the passage to another or different beginning. All this takes place where Being happens, to that which Being (as the event of adoption, das Ereignis) gives and by which it is adopted, and becomes thus the place of Being (das Da-sein, or rather das Da-seyn) a person may become Dasein as the place of Being (das Da-sein). After the turn, or rather in the passage to the second beginning, in distinction to Being and Time, god (gods) is thematised, which certainly belongs to the history of metaphysics and is present at the end of that history as absent. In Being and Time being is thought from the entity which has an enduring relation to being (das Dasein), while after the turn Being (das Seyn as das Ereignis) is thought from the history of the first beginning – Being needs a place to happen, and this place can become a person (as das Da-sein).

2

Jump into the Source. Return to the Beginning in Martin Heidegger's Contributions to Philosophy

100%

Surzyn J.

Anthropos?

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2017

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issue 26 Podróż do źródła

1-14

EN

The presented text is an attempt to show Heidegger's conception of returning to the source as a jump - Ursprung. Heidegger presented this concept in his famous book by title Contributions to Philosophy. This book seems to be a breakthrough in his thinking, because it shows the way to being alone without the help of entity, it means, Heidegger in this book departs from the conception of fundamental ontology as shown in the work of Being and time, which meant discovering the truth of being by entity, specifically, through Dasein's analysis. Contributions to Philosophy shows a different path, namely by the enowning of being - Ereignis. Such position is referred as "return" - Kehre. The sense of return made by Heidegger is exacerbated by the question of the sense of being, the question that comes down to making a violent intrusion - jump into the source, which is being itself. The jump - Ursprung is fundamental importance here, because it is some kind of Dasein's command, but it also shows the proper meaning of the beginning - arche, principium as the power, the ground and the hidden source. Heidegger invites the reader to a journey to the philosophical source - he invites to the jump into the abyss of the mystery of being. In this way according to him philosophy shows his real and true face.

3

Fusing the horizons: Heidegger, Nietzsche and the time of the "Augenblick"

89%

Santos–Vieira M.

Studia Philosophiae Christianae

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2013

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vol. 49

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issue 4

137-154

EN

This paper examines Heidegger’s lecture to the Bremen Club – delivered in 1953 – entitled Wer ist Nietzsche’s Zarathustra as the foreground for Heidegger’s notion of Augenblick in connection to the figure of Zarathustra and the concept of Eternal Return of the Same in the Nietzsche lectures – delivered in 1937. In these lectures Heidegger sums up his interpretation of Zarathustra as the figure whose task it is communicate the doctrine of the eternal return of the same and who therefore has as his particular task the explanation of the meaning of time. Heidegger cites repeated sayings of the eternal return. At the centre of the sayings is the passage referring to the riddle of the doorway named Augenblick. The question I shall endeavour to ask is: what is the eventuation of the Augenblick in the turn (Kehre) of the return (Wiederkehre)? I argue that the notion of Augenblick is key to Heidegger’s thinking of the turn and the understanding of the figure of Zarathustra as the return of the transcendence of Dasein. This connection becomes explicit through an exegesis of the different analogies delineated in the structure of the event of Augenblick – er-augen, Er-eignis – with Wieder-kehr/Wider-kunft.

4

Stein and Heidegger: Two Phenomenologies

88%

Szulc A.

Dialogue and Universalism

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2015

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issue 3

105-114

EN

The paper analyses Martin Heidegger and Edith Stein’s conceptions of phenomenol-ogy. These analyses provide a basis to explain Stein’s critique of Heidegger’s thought. The author presents Heidegger’s hermeneutic phenomenology which assumes that the understanding of being is a fundamental category, and, next, elucidates Stein’s personal phenomenology. Heidegger and Stein, both Husserl’s students, change his conception: Heidegger introduces a new method and goal of investigation, Stein adds to it the Chris-tian faith. In the last part, the author shows how Stein proves the incompleteness of Heidegger’s analysis of Dasein, death and temporality, in her view, the main shortcom-ings of his thought. Stein accuses him of saying nothing about the possibility of eternity and of taking into account only finite existence. The author of paper claims that Stein’s appraisal stems from her understanding of phenomenology which differs from Heidegger’s one.

5

A Heideggerian perspective of Georg Simmel’s The Philosophy of Money

88%

Augustyniak P.

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2018

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vol. 204

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issue 4

477-485

EN

In this article, I will juxtapose Simmel’s theory with Martin Heidegger’s thought. I intend to gain, bythis, possibly fundamental (in the existential ontological, Heideggerian sense of the word) sight of his position.In Reading Simmel “by using Heidegger,” I will inquire about his interpretation of “being-in-the-world” andabout a place that the phenomenon of money occupies within the limits of being-in-the-world. As it may turn out,this method of analysis will enable us to look at Heidegger’s thought in a new way, revealing a certain kind ofanachronism or at least a one-sided view of human beings. The question is as follows: whose interpretation of theexistential-ontological structure of Dasein is more adequate, Simmel’s or Heidegger’s?

6

The Real Fourth Political Theory

88%

Auxier R. E.

Eidos. A Journal for Philosophy of Culture

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2022

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vol. 6

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issue 4

78-95

EN

Aleksandr Dugin is sometimes called “Putin’s brain,” and there can be no question that Putin’s global strategy for expanding Russian power has followed quite precisely a strategic plan created, published, and advocated by Dugin beginning in 1996. This aggressive plan of political destabilization, economic hostage-taking, and ultimately militaristic invasions has been defended with a philosophical patchwork called “the Fourth Political Theory.” Dugin claims his “National Bolshevism” can stand alongside communism, fascism, and liberalism as a genuine contender in ontology, the philosophy of history, and political philosophy; and that it is the only theory that stands in genuine opposition to neo-liberalism and corporate capitalism. I show that this view, built from a distortion of Heidegger’s idea of “human-being” as Dasein, is not a coherent philosophy or worldview. I contrast it with personalism, which has always opposed the very aspects of communism, fascism, and liberalism that Dugin opposes, and does so quite effectively and without militarism, expansionism, or the need to take the nation state as some final end of human political development.

7

ks. Jarosław JAGIEŁŁO, Niedokończony spór o antropologię filozoficzną (Heidegger–Plessner)

75%

Jagiełło J., Urbanek M.

ARGUMENT: Biannual Philosophical Journal

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2011

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vol. 1

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issue 2

379-385

8

Hermeneutyczna koncepcja podmiotu Martina Heideggera.

75%

Łojek S.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2017

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vol. 40

5-27

EN

Philosophy is hermeneutics. This statement by Martin Heidegger may be read as a call to practice philosophy in a new way and, therefore, to look critically at the whole philosophical tradition. But this new approach to philosophizing, different from the traditional one, implies different understanding of the essence of man. According to the author of Being and Time, the hermeneutical conception of humanity describes more adequately than any previous conceptions our factual experience of both ourselves and the surrounding reality. He strongly opposes it to the modern vision of subjectivity, which he derives from Descartes. This paper is an attempt at analyzing this opposition. Much attention is devoted to the examination of the general relationship between prevailing visions of reality and dominant views on the essence of man. In particular, I’m interested in the relationship, which is very important for Heidegger, between the scientific picture of the world and the modern conception subjectivity. I consider, too, the practical consequences of the prevalence of this particular image of humanity.

9

Pytanie o człowieka w hermeneutyce Gadamera

75%

Dybel P.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2012

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issue nr 19

31-54

EN

Article is an attempt to explore the anthropological implications in Gadamer’s concept of language. In its first part I point to the essential differences between Heidegger’s and Gadamer’s concept of human being and their different attitude towards the anthropological and humanist tradition. In the second part I try to demonstrate the essential link between Gadamer’s concept of language as dialogue (Gespräch) and his concept of man.

10

Heidegger: An introduction to “A (Very) Critical Introduction”

71%

McGrath S.

Studia Philosophiae Christianae

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2014

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vol. 50

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issue 1

111-117

EN

The paper is a short summary of a critique of Heidegger, which I formulated at greater length in The Early Heidegger and Medieval Philosophy: Phenomenology for the Godforsaken (Catholic University of America Press, 2006), and Heidegger: A (Very) Critical Introduction (Eerdmans, 2008). The critique is motivated by ethical and theological concerns and interrogates Heidegger’s key methodological distinction between ontological investigations and ontic discussions. I argue that this distinction allows Heidegger to re-populate the ethico-theological horizon with presuppositions that remain unexamined and, under the terms of the distinction, unexaminable. These presuppositions set the stage for Heidegger’s politics in the 30s and his theological impact on Catholic and Protestant theology in the latter half of the 20th century. In conclusion I argue that ontology must never be divorced from the ethico-theological concerns which are endemic to it.

11

The Notion of Existence in Jean-Paul Sartre's and Karl Jaspers’ Philosophy in the Literary Context of "Anna Karenina"

71%

Chojnacka M.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2020

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vol. 50

59-78

EN

This paper attempts to explain the notion of existence on the basis of a specific literary example. Firstly, we will analyze this concept in the thought of two most prominent representatives of existentialism: Karl Jaspers and Jean-Paul Sartre. Despite striking differences in the way both thinkers understand the notion of existence, they complement each other. I characterize the approach of each philosopher, indicating the sources of their differences and points where they meet. In the next step I will apply the concept of existentialism to a specific literary example of the existence of Anna Karenina.

12

Mojość, Inny, Świat. Analiza porównawcza filozofii Charles'a Taylora oraz Martina Heideggera

71%

Hładyłowicz J.

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2021

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vol. 55

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issue 4

45-61

EN

This article is a comparative analysis between Charles Taylor's and Martin Heidegger's philosophy focusing on three main terms: mine-ness, other and world. It is a search for similarities and differences between these terms.In the view of results, mine-ness appears to be the most similar aspect of these two philosophies. It is a core term used for describing both Dasein and self. Close similarities have been marked for the "world" as well. These parallels are based on philosophers understanding of this word, of what it means to "self" and how this includes "others". The article is divided into three parts, each dedicated to one of the main themes of this work.Concluding, although there are some similarities and differences between Taylor's and Heidegger's philosophies and that there is a significant time gap between the main works concerning discussed in this article issues, what makes them most alike is how still up-to-date these philosophies are.

13

Tożsamość człowieka a pojęcie narracji

63%

Baszczak B.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2011

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issue 14

123 – 140

EN

In this study I take a closer look at the relationship between human identity and the term of narration. Firstly, I want to analyze the psychological paradigm of narration and its implication to human identity. Next, I try to show Heidegger’s concept of the Dasein as an inspiration to discussion of the philosophical paradigm of narration. Finally, this study concerns the relation between human identity and narration in Charles Taylor’s moral philosophy.

14

Tożsamość człowieka a pojęcie narracji

63%

Baszczak B.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2011

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issue 14

123–140

EN

In this study I take a closer look at the relationship between human identity and the term of narration. Firstly, I want to analyze the psychological paradigm of narration and its implication to human identity. Next, I try to show Heidegger’s concept of the Dasein as an inspiration to discussion of the philosophical paradigm of narration. Finally, this study concerns the relation between human identity and narration in Charles Taylor’s moral philosophy.

15

Dasein, authenticity, and choice in Heidegger’s Being and time

63%

Rowan A. M.

Logos i Ethos

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2016

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issue 1(41)

87–105

16

Ontologia kulturowa: zarys konstrukcji

62%

Tuchańska B.

Diametros

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2014

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issue 41

127-151

PL

Projekt ontologii kulturowej ma na celu skonstruowanie takiej modyfikacji Heidegge-rowskiej ontologii bycia, w której uwzględnione może być historyczne bycie wspólnotowe i kultu-rowy aspekt wszelkiego bycia. W części pierwszej tematem rozważań są: uzasadnienie użycia określenia ’ontologia kulturowa’, powody konieczności wykroczenia poza analizę fenomenolo-giczną ku filozofowaniu ontologicznemu, następnie poza analitykę Dasein i podjęcie ontologicznej analizy wspólnot i dziejów, która wymaga przekształcenia ontologii społeczno-historycznej w ontologię kulturową, ponieważ wszystkie sposoby bycia, ludzkie i nieludzkie jednako, mają kulturowy charakter. Omówione są także przedontologiczne wykładnie kultury i rozstrzygnięte pytanie, do czego przydatna może im być ontologia kulturowa.

EN

My project of cultural ontology aims at a specific modification of Heidegger’s ontology of being, which makes possible the analysis of historical communal being and the cultural nature of all ways of being. In this first part I shall consider: the motives for using an expression ’cultural ontology,’ arguments for the necessity of overcoming phenomenological analysis toward ontological philosophizing, and reasons for going beyond analytic of Dasein toward ontological analysis of communities and human history. A sociohistorical ontology must be, finally, transformed into a cultural ontology because all ways of being, human and non-human alike, are cultural in their constitution. As a starting point for the ontological exposition of culture I also discuss pre-ontological, e.g., scientific, views of culture and take up the question, whether a cultural ontology can be useful for them.

17

The ontological impossibility of a flourishing self in the absence of the other

54%

Mahoney M.

Studia Philosophiae Christianae

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2014

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vol. 50

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issue 1

233-248

EN

This paper follows Iris Murdoch in an ongoing critique of existentialism that saw the beginnings of her philosophical work with Sartre and its conclusion with her manuscript on Heidegger. The continuity of her critique focuses upon her concern with the magnetism of the ego over and against attention toward the other. Heidegger, as a metaphysician working to close the post-Enlightenment subject/object separation, engages her thought regarding new possibilities for a future metaphysics. For Murdoch, seeking an ontology that rejects a transcendent God requires a notion of goodness that provokes a point of contention with Heidegger’s ontology of Being, where a new dualism of authenticity and inauthenticity toward Being undermines any ethos of the other.

18

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

51%

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.

19

Phenomenology of Emptiness: Martin Heidegger and Shinichi Hisamatsu

51%

Svigaris Ž.

Dialogue and Universalism

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2020

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issue 3

107-122

EN

The living world is expanding thanks to the rapid and massive expansion of new technological capabilities. At the same time, paradoxically, it has been narrowed as thinking itself has become narrower and impoverished. Thinking has been pushed away by knowledge in almost all areas of the living world. Instead of thinking, modern man is becoming more and more curious. The acquisition of massively produced knowledge has become a form of consumption or even of entertainment. New theories that appear every day and reveal the failures of the previous ones only emphasize the limitations and fragmentation of the attitude itself. Although such knowledge is useful in solving practical local tasks, its universal validity is unfounded. What is needed is a more open consciousness which is able to reconcile different modes of experience. The rejection of ancient spiritual contemplating traditions and desacralization have impoverished the ability to express reality. This paper presents—as an attempt to recreate contemplative thinking—the conceptions of Martin Heidegger and Shinichi Hisamatsu, two thinkers living in different cultures. The paper pays a special attention to the way of being. The articulation of the state and the posture of the thinker and his/her attitudes uses concepts, that are often ambiguous, multidimensional, but already capable of articulating phenomena that could not otherwise be named. Such a stance paves the way for creative thinking capable of extending and overstepping the limits of the strict causal Western way of thinking.

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Pobyt po obratu

Jump into the Source. Return to the Beginning in Martin Heidegger's Contributions to Philosophy

Fusing the horizons: Heidegger, Nietzsche and the time of the "Augenblick"

Stein and Heidegger: Two Phenomenologies

A Heideggerian perspective of Georg Simmel’s The Philosophy of Money

The Real Fourth Political Theory

ks. Jarosław JAGIEŁŁO, Niedokończony spór o antropologię filozoficzną (Heidegger–Plessner)

Hermeneutyczna koncepcja podmiotu Martina Heideggera.

Pytanie o człowieka w hermeneutyce Gadamera

Heidegger: An introduction to “A (Very) Critical Introduction”

The Notion of Existence in Jean-Paul Sartre's and Karl Jaspers’ Philosophy in the Literary Context of "Anna Karenina"

Mojość, Inny, Świat. Analiza porównawcza filozofii Charles'a Taylora oraz Martina Heideggera

Tożsamość człowieka a pojęcie narracji

Tożsamość człowieka a pojęcie narracji

Dasein, authenticity, and choice in Heidegger’s Being and time

Ontologia kulturowa: zarys konstrukcji

The ontological impossibility of a flourishing self in the absence of the other

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

Phenomenology of Emptiness: Martin Heidegger and Shinichi Hisamatsu