During his philosophical activity, Hydegger has developed many remarkable ideas. The problem is that there are many different interpretations, and, depending on the research approach, the creativity of Hydegger (especially later) can acquire very different appearance. I will try to summarize the most important, in my opinion, ideas.

Hydegger of the writing of the "Genesis and Time" stage was not satisfied with the Husserl phenomenology, which implied the Cartesian and Cantian dualism of the subject / object, consciousness / reality. Heidegger believed that by adopting a dictionary of the European philosophical tradition, Husserl at the same time takes all the stereotypes existing in it. To make the world one, you should return to the very sources of philosophy, before Descartes split the world on the subject / object, start with being, and not from the real world of consciousness - Cartesian construct. According to Hydegger, the best began for this was the appeal to the freestics.

The central concept of "Genesis and Time" - Dasein. Dasein is something that is able to ask philosophical questions whose being is based on it itself. This is not a "subject" in the Cartesian sense, rather "subject-object". One of the constitutional elements of the DASEIN - Besiv-in-world (In-Der-Welt-Sein). Being-in-world is the interaction with the world, the impact on the world, the reaction to the incentives of the world, the constant habitual behavior, not necessarily "meaningful" or "rational" is simply familiar, everyday. This is an absolutely central idea of \u200b\u200bthe early philosophy of Hydegger - the primacy and the basicity of ordinary, familiar, everyday behavioral practices. All other ways of understanding being are based on these practices. Wittgenstein called this amount of human practices ("Background") "The Whole Hurly-Burly" (something like "all this meal"), and believed that it was impossible to explore and clearly categorize. Heidegger believed that it was possible, and "Genesis and Time" is dedicated to this problem - the study and structuring of "existential structures of being".

Thus, he described all aspects of human phenomenology - social interactions ("mood", befindlichkeit), space, language and communication, time. Moreover, in each case, more basic and the possibility of further disclosure and understanding of the world is the usual, the usual behavioral level. Everything would be too long to tell, but I will give one example. When interacting with the world, the tools are applied (zeug). The tool exists in the context of a holistic referential network of practices and values, and therefore is essential, it is not necessary when used. Hydegger called this "Creation" (Zuhandenheit). But there is another way to look at the instrument - for example, when it is broken and becomes noticeable - abstract, as a substance with properties. This is called the VorHandenheit ("present at hand", but the semantic translation is something like "before the eyes"). Zuhandenheit is more basic and necessary for understanding things like a vorhandenheit. Approximately the same with all other structures of being.

"Understanding" - another important point of "Genesis and Time". For Heidegger, the understanding of the world is his gradual disclosure (erschlossenheit) with the help of a constant, extended transition from "herself" to the "world" and back (let's remind you that "I" and the World "- dasein - are the whole, that is why it is more correct to call This is subject-object), and the addition of context about both. This is so-called. The hermeneutic circle is an idea that plays a very important role in all the work of Hydegger.

Why is the behavioral level in any case are the basic and necessary for further understanding of the world? Because the man "Looking" - GeWorfenheit) into the world - he is already in a tradition, in a historical context, in a network of practices and prospects, in Biscaground. This idea is rooted by the philosophy, which began with Bekon and Descartes, and especially the philosophy of enlightenment, which highlighted the philosopher or a scientist, a certain privileged position, giving the ability to objective views from the side. It also implies the absence of any essence of a person, "human nature" (another idea of \u200b\u200bthe philosophy of enlightenment). A man is written, he is being in a historical context, his essence is its existence, no more and no less. "Objective" scientific research is idealization and abstraction. The scientist is always in a historical context and can only interpret, but not to produce absolute knowledge. This is the central thought of the postmodern understanding of science, which has given rise to such disciplines as the sociology of science. Book Bruno Latura "Laboratory Life" ("Laboratory Life") and "We were never modern" ("Nous N" Avons Jamais ETE Modernes "," We Have Never Been Modern ") - from the most popular swooping. But it should be noted That this is not exclusively the idea of \u200b\u200bHydegger. For example, for the "critical theory" of the Frankfurt school, the central school was a similar concept of the so-called. "Immanent criticism" - "Critics from within".

Social philosophy Starting with Hobbs and Adam Smith, and especially the philosophy of enlightenment, implied that a person is an individual agent who is inherent in a certain nature. Heidegger showed that this is not the case - the essence of man does not exist, the world is integral, and this is the sum of human practices. Based on such an understanding of the object of sociological research, as well as on other Heidegger expressed by Hydegger and his follower of Merlo-Ponti ideas, Pierre Bourdieu developed an influential school of sociology. For example, "Habitus" ("Habitus", Habitus) Bourdieu - in a certain sense, synonymous with Sorge and neighboring concepts, and the "social field" is synonymous with the context of one or another human practice in a referential whole.

The influence of the "average" and "late" (i.e., after "turn", Die Kehre) Hydegger to sociology is not so unequivocal. On the one hand, in the "Estriction of Art Creation" (Der Ursprung Des Kunstwerkes), you can trace the early ideas important for sociology - in particular, the formation of a referential network of practices, a holistic context around the "works of art" (for example, the temple). But in general, the inclination of the late Hydegger to fade, carefully selected terminology (where even the choice of phoneme plays an important role), and, as a result, his explicit anti-Wittgensteynian position is an idiosyncrazic dictionary against the contextual practices, "language games" - it seems to me Allows you to say that Late Heidegger did not have any noticeable meaning for sociology.

Summing: Hydegger One of the most important thinkers of the 20th century. - In my opinion, the most important (along with Wittgenstein). Concepts and partly even the terminology of Hydegger firmly entered the use of some disciplines, and especially sociology.

Philosophy of Hydegera.

https://www.youtube.com/watch?v\u003dpg1niwpf1cw&index\u003d17&list\u003dplwmhukbje6fawjhigxtcbmetc8p-wmhbm.

Jaspers, Sartre

Martin Heidegger (1889-1976).The classic of existentialism is considered to be German philosopher M. Khaidegger. He not only investigated in detail and systematized everything related to this philosophical flow, but also set and considered a number of new problems that are most important for humans and humanity, which made it possible to talk about him as the largest and most original thought thunder of the twentieth century.

The core of the concept of Hydegger is the problem of being. The difficulty of its decision lies in the fact that, as the ancient Greeks said: "Being in general is an extremely general concept (τό 'όν' εστι καθόλου άάλιστα πάντων)." Therefore, it cannot be derived from more general concepts. They are simply not. To which Heidegger replies that, indeed, being "definoly not deceived from higher concepts", but moreover: it is not imagined through the lower, because "is not exever."

What is the meaning of these words? What does the expression mean "Genesis is not existing"? The fact is that the concept of being is not worth any objectivity, no thing or phenomenon. However, as for other philosophical categories. Take, for example, the philosophical concept of "beauty". What beautiful things exist is obvious. But what can be said about the beauty itself? This is not a subject, not the process. It is also not a feeling that beautiful things and phenomena call us, since beauty refers to the characteristic of the things themselves and phenomena, and our feeling is derived from this characteristic. But these are not specific signs of things that characterize things and make them beautiful, for making things beautiful, they themselves are not beauty.

The only correct answer to the question will be the definition of beauty as just a concept. Even before Hydegger, the Russian philosopher Nikolay Berdyaev argued something similar and relative to being. "Being is a concept," he said, and not existence, "in other words, it is not something relating to objective reality. Being cannot be submitted. Its content is reduced to the content of the verb ligament "there" (neopre. Form - "be"). But what does "have" ("be")?

To answer this question, Heidegger believes, it is necessary to apply to the existing (existing one), that is, to what is possessing being. But there are many forms and species. What is it necessary to "ask" about his being? Answer, on Hydegger, is obvious: the one that understands that he has the Being. Such judicial is only a person.

But what is a person? What is his being? Heidegger refuses to reduce the genesis of a person to his real cash existence. The real existence of a person as the existence of the rest of reality is refracted by its consciousness, given to a person in his mind and, ultimately, is determined by consciousness. A person does not live in the real world, but in his mind. Therefore, the philosopher does not speak of human being, but about his "being consciousness." This means that he gives consciousness oNTological status.

The expression "ontological status" of consciousness suggests that consciousness has a number of properties characterizing it not as some secondary reality, a reflection of some other, more complete, being, and as something objective, autonomous. The content of the so-determined consciousness has a priori character, a priori structure, and therefore the existence of a person and the world of a person is given through it, it is constituted. The problems of the world in Hydegger, he writes, commenting on the founder of existentialism, A.S. Bogomolov, have "a way of being peculiar to this sultu (person)." Therefore, before talking about science and its subject, the world, they should consider their foundation, "Human Being", and then on this basis - to understand everything that existed according to human existence.

So, since the world is given a man "according to" its existence, a priori structure of this existence, its (structure) must be explored. To study the structure of the ex-consciousness, Hydegger will borrow his phenomenological method from Gusserly.

The prerequisite of the phenomenological method, as he acts as Gusserly, is the thesis that knowledge is not an activity, not designing the subject, as Kant believed, and contemplation. It is, of course, not about the empirical contemplation, but about pure contemplation phenomenov Transcendental consciousness, that is, a priori structure of consciousness. Translated from Greek, explains Heidegger, "Phenomenon" means "what detects", "self-exchange", "open".

The most adequate translation of the Greek word "phenomenon" into German, according to Hydegger, is the expression of "herself-in-self-detecting". Therefore, the "phenomenon" should be distinguished from the "phenomenon", as traditionally translated this term. The phenomenon, the philosopher believes, as the "phenomenon of something" means not the detection of himself, and the notice of something that does not find himself and cannot be detected directly, that is, the essence. The phenomenon indicates another, in essence, and the phenomenon is on itself. The phenomenon, therefore, is the goal of knowledge, which, unlike indirect, discursive knowledge, is rather intuitive.

Heidegger, like his teacher, sees in knowledge of intuitive comprehension of the phenomena of consciousness. But in its method there are two significant differences from Gusserlevsky. First, Gusserl under the phenomena of transcendental consciousness understood the logical forms, the logical foundations of knowledge. Hydegger has these phenomena rather an emotional character.

Secondly, Gusserl method of phenomenological knowledge reduced to the vision, which was explained by Heidegger traditional (albeit unconscious) preference by philosophers of spatial "models" of being temporary, with the reduction of time from the sphere of ontological (a priori) in the sphere of empirical being. Heidegger gives time a priori form of existence, but, as a result of this, departs from understanding the phenomenological knowledge as "visions", replacing it with "listening contemplation", that is, by contemplating what hears in the Word, in the language expressing the content of our existence-consciousness : "Language is the house of being. And it lives in him. " This method is closer to the hermeneutic method of Diltea.

Probably the meaning of the last fragment will become clearer if we point out exactly what phenomena is inherent in Hydegger, our a priori consciousness.

First of all, it is necessary to say about the structure of the human being, which Hydegger denotes as "care." She, in his turn, is the unity of three moments: "Being-in-world", "being-at-intra-essential" and run forward.

The first moment speaks of a priori given the unity of a person with the outside world. Man "abandoned" into the world. He is doomed to live near things, objects, other people. It is included in the complex system of relations between them and is its element, "thing" along with other things.

The second point means a specific way to attitudes towards things as a person's satellites in life, that is, not as in cash, assumes the distance between man and the thing, between the subject and the object, but as a "handy". Intimate attitudes to things as something close, warmed by human warmth, is opposed to Heidegger, the modern method of "wiring" things, the vision of only "raw materials" and "techniques".

Finally, the third point is "running forward", which distinguishes human being from any cash, real being. Taken from this side, it "there is something that is not there," because it always "runs away" from myself, "eludes" forward, and thus there is always its own opportunity. Human Being is being being designed by itself, and from this point of view it always has something more than it is at the moment.

Each of the listed moments of worries is a certain modus of the time: "Genesis-in-world" - the Modeus of the past, talking about the fact that the person was "abandoned" into the world. Being "at-in-outer-judicial" is the present. And "Local forward" - the future. These three modes penetrate each other, mutually cause each other, forming a single temporary space. Depending on which modus of the time chooses a person, its being is genuine or unnecessary.

Here it is necessary to do the following explanation: the essence of being-consciousness is "existential", which acts as the main category of existentialism. This category among different representatives of this teaching is interpreted in different ways. Hydegger determines existential as "finding outside of itself." Such a definition is due to the understanding of the man of the limb, the time of life. It is due to the knowledge of their mortality, the limbs, that is, the exhaustion beyond the limits of his being (the border of my existence is my Genesis), a person is aware of him. Knowing what will die, he knows what is now possessed.

But what then is the existential difference from self-consciousness? Self-consciousness, on Hydegger, secondary. It is self-existentive itself, that is, from the method of human existence, from its limb. No significant, except for a person knows about his mortality, and therefore only he is a knowledge of the situation, and, as a result, is the awareness of his being.

It is the awareness of its limb, that is, the choice of a modus of the future, run forward, is associated with Heidegger with a genuine being. Time leads man to non-existence. Everything that has originated has and end, which is limited in space, has a border in time. This border for a person is death.

Death as the border belongs to him. "No one can die for another." In motion to death, in the "fear of death" a person is alone. He is one face to face with death, no one can help him. This Tête-A-Tête man with his "nothing" puts it before the meaninglessness of any projects, ambitions, undertakings, the existence itself. Feel the fear of "being to death," to gain courage to look into the world of your own "nothing," of its non-existence, it means to feel genuine existence, choose a genuine existence.

Another way is unnecessary being. This is the advantage of the moments of the present, "escape from death to the world of everyday life," where the world of things overshadows his limb from man, this is the choice of "Genesis-at-Intranist-judicia." Surrounded by things and other people, a person turns out to be a fully connected medium, natural or social, where he himself is in the position of the thing, subordinate to the situation and the tendencies of the world's absorbing world.

Such a situation of people has its consequence the so-called "objective view of the person", in which, like any other thing, it becomes quite replaced by other personalities. The "fiction of a middle man" appears, which is accepted instead of a valid person - a unique, unique personality. This, in turn, leads to the dependence of a person, to domination over it "others", carried out through the desire of a person "to be like everyone else". At the same time, each, regardless of his position, is a subordinate, since the subject (other) "is not the wrong one, not I am not some, and not the sum of all. The subject is something average (Das Neutrum), D A S MAN. "

A person can break out of a non-existence, feeling "existential fear." This is the fear of the being-in-world, the fear of "abandonedness" in the circumstances independent of the person who appear for it as something irrational. The basis of its own is the fear of death that reveals his final perspective before man - death.

Having passed the "border situation", that is, having visited the verge of life and death, looking at death in the face, or having experienced the deepest feeling of the not having an empirical cause of guilt, a person aware of his limb, alienation from the world, tragic loneliness. So he is freed from illusions. He returns to the world, "armed tragic knowledge of his fate and existence."

Summing up, it can be said that the comprehension of being, from the point of view of Hydegger, leads to controversial results. It is rational inexpressible. The option to clarify it through "Nothing about Nothing" also does not give a tangible result, since nothing, like being, is irrational. Only the output of existential thinking for their limits can bring us to some extent to understanding being. However, this focus itself is not covered by rational forms of knowledge.

However, Hydegger himself does not see the tragedy in this. In his opinion, in the language of metaphysics (i.e., a discursive, expressed in the concepts of philosophical thinking) to say what kind of being is impossible, since the essence of metaphysics is inability to think being. Therefore, the philosopher in his later works seeks to revive a crimicical, unexplored language, the closer to which is the language of poets, to revive the "syncretic" "unformalized" thinking, ascending to mythology and its carrier - archaic Greece.

Nietzsche

Martin Heidegger in his work "The Words of Nietzsche" God of Mutv "" leads the statement of Hegel "about the feeling that the whole religion of the new time is religion, about the feeling: God himself is dead ..." In addition, Hydegger holds a parallel with a famous antique story about the death of God Pan .

Hydegger [edit | edit wiki text]

Heidegger, as well as Nietzsche, addressed the topic of the "death of God". For Hydegger, she is the end of the metaphysician period of the decline of philosophy itself. God is "the goal of life that rises above the most terrestrial life, and thus defining it from above and in the sense of the outside."

Philosophy Martina Heidegger

One of the genericants of German existentialism is considered to be Martin Heidegger (1889 - 1976).

In the work of the thinker allocate two periods. The first period lasted from 1927 to the mid-30s. In addition to the "Genesis and Time", they are written "Kant and Metaphysics problems" (1929), "On the essence of the foundation" (1929), "What is metaphysics?" (1929). The second period of creativity begins in 1935 and continues until the end of life. The significant work of the second period is "Introduction to metaphysics" (1953), "Gelderlin and the essence of poetry" (1946), "on the way to the language" (1959), "Nietzsche" (1961) and others.

In the first period, the philosopher I tried to create a holistic system representing the doctrine of being as a basis of human existence. In the second period, he addresses the interpretation of philosophical ideas, starting with the writings of ancient authors: Anaximander, Aristotle, Plato and ending with outstanding cultureteregers of the new and modern time: F. Gelderlin, F. Nietzsche, R. M. Rilke. During this period, the problem of the tongue becomes the main theme of reflection for him.

The task as a philosopher M. Heidegger saw in a new way to substantiate the doctrine of the essence and sense of being. To achieve this goal, he sought to find the possibility of increasing the adequacy of the transfer of his thoughts by means of language. His efforts are aimed at transmitting the finest shades of meaning due to the maximum use of the content of philosophical terms.

M. Heidegger seeks to identify those fundamental installations of the thinking of Europeans, who spawned the undesirable state of all European civilization. The most important of these plants, according to the philosopher, was offered to focus on overcoming the thinking culture, which already has 300 years. It was she who started Europe into a dead end, and it is necessary to look for a way out, listening to the whisper of being. Questions about whether, where necessary, humanity comes and whether he needs to go in the direction where it moves, worried many European thinkers. Hydegger, reflecting on them, goes further and asks: "Do we follow some historical accomplishment, which is now quickly coming to your end, where everything will be completed in a certain whole tedious order of uniform."

Heidegger in his philosophy does not put the task of salvation of the world. His goal as a thinker is modest, it is to understand the world in which you have to live. He writes: "Philosophy is looking for that there is something ...". And further: "It exists in the conformity melody, tuning to the voice of the existence."

Main attention in philosophy M. Heidegger is attached to the analysis of the meaning of the category of being, which is filled with peculiar content. In his opinion, "Being from the early start of Western European thought to this day means the same as the presence. From the presence, presentation is the present. The latter, according to a questionable representation, forms with the past and future time characteristics. Genesis as a presence is determined by time. " In other words, Genesis of Hydegger is the existence of things in time, or existence.

The main point of understanding of all things is, by Hydegger, human existence. Genesis of man The thinker denotes the term "dasein", glowing with a philosophical tradition in which this term denotes "Cash Being", "Surrender". Hydegger, according to researchers of his work, "Dasein" means being consciousness rather. The ancestor of German existentialism emphasizes that only a person knows about his mortality and only he is known for the time of its existence. Thanks to this, he is able to realize his being.

Man, falling into the world and attending it, is experiencing a state of care. She performs in the form of the unity of the three points: "Being-in-world", "Running forward" and "Genesis-at-Intranist-judicial". Being an existential being, Hydegger believed, it means to be open to knowing things.

Considering the "care" as "running forward", the philosopher wants to emphasize the moment the difference of human being from any real life in the world. Human being constantly as if "eludes forward" and thus encompasses new features that are recorded as "project". Speaking otherwise, human being is a design itself. The project of Genesis is realized by the awareness of the movement of human being in time. This is the possibility of consideration of being as an existing in history.

Understanding the "care" as "Genesis-at-Intranist-Jewish" means a specific way to attitudes towards things as a person's satellites. The structure of concerns seems to unite the past, future and present. Moreover, the past, Hydegger acts as abandonment, present as the doom of enslaving things and the future as influencing us "Project". Depending on the priority of one of these elements, being can be genuine or unnecessary.

With a unnecessary being and the corresponding existence, we are dealing when the advantage of the component of the present in Genesis flashes his limb from person, that is, when being is the entirely absorbed subject and social environment. Unfinite existence, by Hydegger, cannot be eliminated by converting the medium.

In conditions of unnecessary existence and philosophizing, the person "comes to the state of alienation." A not limited way of existence, in which a person is immersed in his behavior of his behavior of things, Hydegger calls the existence in the "Men", that is, in the impersonal "nothing", which determines the everyday human existence. The human being nominated into nothing, thanks to the openness of nothing, is attached to an escorting existence, that is, it is possible to comprehend the existence. Nothing sends us to the existence, being a condition for the possibility of disclosing things. Our curiosity in relation to nothing creates a metaphysics, which he provides the way out of the knowledgeing entity beyond the limits of being.

It should be noted that reflecting on metaphysics, Hydegger interprets it in his own way, and this interpretation differs from the traditional understanding of metaphysics, which was often considered as a synonym for philosophy in general or as a synonym for philosophy, ignoring dialectics. In his opinion, the entire philosophy of the new time is a metaphysics of subjectivity. Moreover, this metaphysics is genuine nihilism. The thinker believed that philosophy leads metaphysics, but the latter is the roots of the philosophy tree. Heidegger believed that in our era, the former metaphysics, which became synonymous with nihilism, completes its history. It proves, in his opinion, the transformation of philosophy into anthropology. Moreover, "Having done the anthropology, the philosophy itself dies from metaphysics." Evidence of the completion of the former metaphysics, Hydegger believed, is the proclamation of the slogan "God is dead." This slogan, nominated by F. Nietzsche meant the refusal of religion and the recognition of the incapacity of faith in God, which was evidence of the destruction of the former foundations on which ideals were resting and the ideas about life goals were resorted. The disappearance of the authority of God and the Church with their "teacher mission" means that the authority of the government will "take up the authority of the conscience, the authority of the mind of the mind, the oppression of the world ... The flight from the world in the sphere of sensual is replaced by historical progress. The other purpose of perpetual bliss is converted into earthly happiness for the majority. The care of a religious cult is replaced by the creation of culture or the spread of civilization. The creative principle that was before the feature of the biblical god, now marks human activity. Human creativity finally goes to business and gesheft. " After that, the stage of culture decomposition occurs. The sign of the new time that led to this state is nihilism. According to Heidegger, "Nigilism" is the truth that all the former goals of the existing were shaken. But with a change in the previous attitude to the leading values, nihilism reaches full, becomes the free and clean task of establishing new values. " Nihilistic attitude towards previous authorities and values \u200b\u200bis still not equal to the development of human thoughts and culture.

Referring to the philosophy of Hydegger's history, it must be borne in mind that, in his opinion, "the sequence of epochs contained by being, and not random, and cannot be calculated as inevitable." The thinker believed that people could not speed up the coming of the coming, but they could see it, just need to learn how to ask and listen to being. And then the new world will come imperceptibly. This world will be guided by Heidegger, "Facey", that is, the subordination of "all possible aspirations of the whole planning task", and the inadequacy will become superhuman.

In order for this to happen, you need to go through a long way of knowledge, delusions and mistakes. It is impregnating nihilism that struck the European consciousness into overcoming this path. According to M. Heidegger, "to comprehend" nihilism "does not mean ... to wear in the head" generalizing thoughts "about him and as observers to shy away from valid. To comprehend "nihilism" means, on the contrary, stand inside the fact that all the acts and all the valid of this era of Western history have their time and their space, their foundation and its maintenance, their ways and goals, their own order and their legitimation, their security and Insecurity - in one word his "truth". This is a philosophy. But it can successfully follow the path of studying the world by listening to it only a new philosophy, which should not be connected with either the former "scientific philosophy" or with science. In the development of the last Heidegger sees an alarming symptom of growing the meaning of the calculation of thinking and extracting comprehensive thinking. The discharge of these two types of thinking in the work of these two types of thinking and their analysis is the basis of the theory of knowledge of public phenomena M. Heidegger. In his opinion, the calculating or counting thinking plans and explores, it calculates the possibilities without analyzing the consequences of their implementation. This type of thinking is empirical and unable to think about the meaning reigning in everything that is. " As for comprehensive thinking, it takes away in their extremes from reality. But in the presence of and special training, and exercise comprehensive thinking is able to avoid this extreme and achieve the truth of being. This, by Heidegger, possibly through phenomenology, serving as an "knowledge of interpretation", or hermeneutics.

In the coverage of the issues of comprehension of being and establishing the truths considered in the work "On the essence of truth", M. Heidegger proceeded from the fact that the mobular human reason, due to thinking, acts as a means of movement towards the truth. But what is true? By Hydegger, "True is valid." The philosopher writes: "True, we call not only here, but we call the true or false, first of all our statements about the judgment."

How is it becoming possible to achieve truth and avoiding unidentified? To achieve this, you need to "give yourself to the disposal of the rules", especially since we have been trying to think, we think in the tradition of the tradition. "

Truth, being in Hydegger, with something incredit and eternal, not based on the transfer of people and the doomes of people, is gained by a person by free entry into the departure of the detection of things. Freedom at the same time thinks "as the assumption of being existing." To achieve truth, freedom is a prerequisite. If there is no freedom, then there is no truth for the subject either as a search subject, nor as values \u200b\u200bin the form of an object of implementation in practice. Freedom in knowledge is freedom of searches and wandering. The latter are a source of delusions, but a person should be peculiar to overcome delusions and disclose the meaning of being.

According to Heidegger, the domination in the conditions of the unnecessary existence of methods of calculation in science leads to the fact that its application in the practice of organizing the objective world turns it, thanks to the technique, to the government dominant. This technique becomes the only force determining the ways of disclosure of the world.

From the statements of Heidegger, however, it should not be at all that it is necessary to abandon new opportunities opened by equipment. After all, the man in the world of equipment opens for mystery. This new human ability associated with the denial of things promises "to us a new basis and the ground for a rootation, on which we can stand and survive in the world of technology, no longer fearing it." From people needed, only "handed over to thinking, that is, mentally going ahead, to know what is questioned and becomes doubtful."

Nevertheless, human knowledge just convinces that the place of the previous world "is now all hail, the subject of technical ownership of the land of land over the earth is occupied. In these new conditions of life, "both human humanity, and a thing of things - everything, as it makesys a way to draw up, diverges and dissolves in the calculated market value recognized by the market, which, being the world, not only entangle all the land, but also, Being the will to the will, arranges auction inside the existent essence of being. " Such is the disappointing assessment of the philosopher of the current life.

In the works of M. Heidegger as the largest thinker XX century. Contains the deep characteristics of the processes of European life. Many of these processes were disturbed by him. One of his disturbing phenomena is a philosopher in alienation, which, as he believed, acquires a global character. This manifests itself in the fact that many of those people who moved to the cities from the countryside became strangers to their homeland, but also those who stayed in their homeland among fields and forests, also "rootless", like those who left her Or was expelled. A characteristic feature of modern life, according to the philosopher, is the loss of "rooted" in life.

The development of society, according to Heidegger, is carried out so that it moves to a dangerous draw, and only God can save him on this path. Important attention in the philosophy of M. Hydegger is given to the problem of humanism. The statement of the generic team of German existentialism on this issue is characterized by a conceptual originality and concludes the potential for new approaches to understanding humanism.

The peculiarity of the Hydegger understanding of humanism reflected in the concentrated form in the work "Letter of Humanism" is that, unlike numerous researchers of this phenomenon, the philosopher attributed its occurrence not to the era of the Renaissance, but by the time of the ancient Rome of the Republic of the Republic.

Another distinctive feature of the understanding of Hydegger's humanism is that the thinker put forward the idea of \u200b\u200bthe multiplicity of humanism. Depending on the ideological constructions implemented in the concepts of humanism, he considered legitimate allocation of different versions of humanism. At the same time, he proceeded from that consideration that humanism is a kind of concern that people do not lose their humanity and dignity on the ways to freedom.

Maintaining humanism, according to Heidegger, needs to enhance mutual understanding between nations. Actions aimed at strengthening ties and mutual understanding between Western European peoples, the philosopher considered as the condition of the Western rescue.

In general, M. Heidegger's ideas are an attempt to overcome the shortcomings of the old philosophy and find ways to solve the problems of people survival.

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Dazaine (it. Dasein.) - The philosophical concept used by Martin Heidegger in his famous work "Genesis and Time" and in its other works. "Dazine" is literally translated as "here being", "here-being". Its common philosophical and helpful meaning - "existence", "existential" it is so translated into Russian for two exceptions: the translation of "Cash Being" is used for the texts, and in Heidegger's language it is considered untransit. Translation options: "Here-being", "here-being", "CE-Being", "existence here", "Presence", "Being of Presence". Also meets the translation "Siemnity". Sometimes transliteration (as in this article) and German writing are used. In the philosophical sense, the term dasein used shelling in the "System of Transcendental Idealism" (1800): Das Ganze Dasein. Der Mathematik Beruht AUF DER ANSCHAUUNG (All Being Mathematics is completely based on contemplation)

· 1-General Meaning of Hydegger's concept

· 2roll Mai.

· 3 Literature

· 4Mees

The general meaning of the concept of Hydegger [edit | edit wiki text]

Dazaine (man) - existing, which has the ability to ask about being. Dazaine - "Surrent in the Being of which is a matter of this being." According to A. V. Ahutin, the expression "The case goes ..." ("Es Geht UM") means that the dazine is not just there, but "referred to his being (...), not just in Genesis, but costs him."
Dazaine - This is a hidden ability in a person who understands being in general.
Dazaine existential existential.
Through the detection of existential structure dazaine A person can gain meaning of being.
These structures are called existentials. As a method of human existence, existentials precede categories and concepts.
Such preceding underlies the phenomenon of understanding and is its pre-structure.
Understanding a man thinks. Thought gives the word being. Thought is implemented in the language. Language holds open "gossip of being".

In his article "The Property dazaine And the time of being "Herrmann gives the following instruction:

Heidegger emphasizes that you should not mix the concept dazaine With subject: dazaine Objectively exists - this is a creature "involved in the world."

Being and Time

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Being and Time (it. Sein und Zeit., 1927) - the most important work of the German philosophymartine Hydegger.

The book had a significant impact on the philosophy of the XX century, especially for existentialism, hermeneutics and deconstruction. This work is called the most significant product of the engineering philosophy in the XX century.

· 3cm. also

Many years later, Heidegger recalled:

"Colleague Hydegger, you must finally publish something. Do you have a suitable manuscript? "With these words, in one of the days of the winter semester of 1925/26, the Dean of the Faculty of Philosophy of the University of Marburg was entered into My Cabinet. "Of course" - I answered. "The manuscript must be immediately printed!" - noticed Dean. The case was that the faculty recommended me unico Loco. As a contingency Gatman to the post of first ordinary professor. Meanwhile, the Ministry in Berlin rejected this proposal, motivating its decision by the fact that I have not published anything for ten years.

Now it was about to betray the publicity of such a long worker. Max Nimeier's publishing house was ready, thanks to Gusserly, to immediately print the first fifteen sheets of my work, which was supposed to be entirely in the Gusserlevsky "Yearbook". Soon, two signal copies were transferred to the Faculty to the Ministry. After a considerable time, they returned to the faculty with the mark: "not enough." In February next year (1927) and in the eighth book "Yearbook" and a separate publication, the full texts of "Genesis and Time" appeared. In response to this, the ministry, after half a year, rejected his negative sentence and made an appointment.

- M. Heidegger, "My way to phenomenology"

In the first and few subsequent editions, the book was indicated as the "first half". According to the initial project, the description of which is given in the introduction, the treatise should consist of two parts:

Part I. Interpretation of presence (DASEIN) for the situation (Zeitlichkeit) and time explication as a transcendental horizon of the issue of beingdisplaced by three sections: 1) preparatory fundamental analysis of presence; 2) presence and temporalness; 3) time and being.

Part II. The main lines of the phenomenological destruction of the history of ontology on the traveling thread of temporal problemsAlso falling into three sections dedicated to Kanta, Descartes and Aristotle, respectively.

However, only the first two sections of the first part were written and entered into a published treatise. Subsequently, Hydegger removed the designation "First Half".

Since 1977, it is published with appointments in the fields that Heidegger brought into his copy "Genesis and Time" until the end of life.

· Introduction.

· First part: Interpretation of presence for temporaryization

· Section First: Preparatory Fundamental Analysis of Presence

· Ch.1. Exposition of the task of the preparatory analysis of the presence

· Ch.2. Being-in-world generally as a foundation of presence

· GL.3. Mirity of the world (it. Die Weltlichkeit Der Welt)

· GL.4. Being-in-world as an event and being of a self. People.

· GL.5. Being-in as such (it. Das In-Sein Als Solches)

· Gl.6. Caring like being presence (it. Die Sorge Als Sein Des daseins)

· Section of the second: presence and temporalness (it. Dasein und Zeitlichkeit.)

· Ch.1. Possible Possibility of Presence and Genesis

· Ch.2. Presences of one's own ability to be determined

· GL.3. Own presence ability to be whole and temporary as an ontological meaning of care

· GL.4. Temporary and everyday life (it. Zeitlichkeit und Alltäglichkeit.)

· GL.5. Temporary and historicity (it. Zeitlichkeit und GeschichtlichKeit.)

· Gl.6. Initiality and intravenment as a source of raw time concept

Heidegger, Martin

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Martin Heidegger
Martin Heidegger.
Date of Birth:	September 26, 1889.
Place of Birth:	Miskirm, Great Duchy Baden, German Empire
Date of death:	May 26, 1976 (86 years old)
Place of death:	Freiburg im-Brysgau, Baden-Württemberg, Germany
Country:	Germany
School / Tradition:	Phenomenology, hermeneutics, existentialism
Direction:	Western philosophy
Period:	Philosophy of the XX century
Main interests:	Ontology, metaphysics, epistemology, philosophy of ancient Greece, technology, art, language, thinking
Significant ideas:	Dasein, Gestell.
Influenced:	Orthodios, Plato, Aristotle, Duns Cattle, Kant, Shelling, Hegel, Kierkegaor, Nietzsche, Brentano, Dilte, Gusserl
Influenced:	Sartre, H.-g. Hadamer, Hannah Rant, Marcuse, Jean Boofre, Merlot-Ponti, Fouco, Derrida, Deliz, Jean-Luke Nancy, Alain Badyu, Vanya Slich, Christ
Martin Heidegger on Wikisklad

Martin Heidegger (it. Martin Heidegger. [MAɐ̯TIːN HAɪDɛɡɐ]; September 26, 1889, Messkirm, Great Duchy Baden, German Empire - May 26, 1976, Freiburg-im-Brysgau, Baden-Württemberg, Germany) - German philosopher, who gave a new direction of German and World Philosophy, is one of the largest philosophers of the 20th century.

Created a doctrine of being as a fundamental and indefinable, but all involved in the element of the universe. Calls of Being can be heard on the paths of cleansing personal existence from the depleting illusions of everyday life (early period) or on the way of comprehending the entity of the language (late period). It is one of the founders of German existentialism. It is also known for the peculiar poetch of its texts and the use of a dialect German language in serious works.

· 1Biography

· 2Vonduration

· 3 philosophy

o 3.1Be, time and dasein

o 3.2 "Genesis and Time"

o 3.3 "Letter about Humanism"

o 3.4What influence

§ 3.4.1Dilte

§ 3.4.2Dmund Gusserl

§ 3.4.3Sener Kierkegan

§ 3.4.4Fridrich Gölderlin and Friedrich Nietzsche

· 4Hidegger and Nazism

· 5Biliography

o 5.1 Works

o 5.2 Hydegger!

o 5.3Sopions M. Heidegger

o 5.4Tee, Interview M. Heidegger

· 6The check

· 7literature

o 7.1Disters and benefits

Biography [edit | edit wiki text]

Born in the town of Messkirm (80 km south of Stuttgart) in a poor Catholic family. His Father Friedrich was an artisan and the lower church master in the church of St. Martin, and the mother of Johann Cermp - the peasant. He was trained in gymnasiums in Constance (from 1903) and Freiburg (C1906). In the fall of 1909, Hydegger is going to take a tonsure in the Jesuit monastery, but the heart disease changes his path.

In 1909, he comes to the Theological Faculty of the University of Freiburg. In 1911, the Martin goes to the Faculty of Philosophy and ends it in 1915, protects two more dissertations - "The doctrine of judgment in psychologism" (1913) and the "Teaching of Duns Scott about categories and meaning" (1915). After the beginning of the First World War on October 10, 1914, Heidegger was called up to the army, but because of the problems with his heart and neurasthenia, he was recognized as limited and did not participate in hostilities, while remaining a rear militia landscape.

Since 1915, a private-associate profession has been working at the Theological Faculty of the University of Freiburg, where he reads the course "Basic Lines of Antique and Scholastic Philosophy". However, the independence of the position of the thinker opposed him to Catholic theologians and caused the cooling of interest in Christian philosophy. Here, Hydegger experienced the effect of the phenomenology of Husserl. In March1917, Hydegger marries Prussian Lutheran Elfried Petri. - his first student of 1915/1916 years of study. In 1919, Hydegger is born a son Yorg.

The exemption from the influence of Catholic theology contributed to Martin Hydegger Martina University (1922). Over the years of work in Marburg, Hydegger is widely known, in particular, after the exit in 1927, the Treaty and Time treatise. This period also includes such works as "Kant and the problem of metaphysics", "what is metaphysics", "On the essence of the foundation".

In 1928 it returns to Freiburg and occupies the resigned Department of Husserl. April 21, 1933, after the arrival of the Nazis to power, Heidegger is becoming a rector of the university for the year, and on May 1, the same year enters the NSDAP, takes part in political activities. He utters speeches aimed at integrating the university to the Nazi state and actively uses the Nazi rhetoric. It remains a member of the NSDAP until the end of World War II. It is especially noted that Hydegger did not come to the funeral of his Gusserly Teacher in 1938. In 1944, Hydegger was called in Volkssturm. In April 1945, Hydegger is in the territory occupied by the French and exposed [ the source is not specified 129 days] Denazification. Happens [ the source is not specified 129 days] Court, which confirms conscious support by the thinker of the Nazi regime, which leads to removal [ the source is not specified 129 days] Its from teaching until 1951.

In 1947, a "letter of humanism" is published, in which Hydegger clearly determines the differences between its teaching from existentialism and new European humanism. The work of the post-war period was included in the collections "Forest trails" (1950), "reports and articles" (1954), "identity and distinction" (1957), "on the way to language" (1959) and others. Courses lectures "What is thinking?" (1954), Batomnik "Nietzsche" (1961) and many other works. Buried in his hometown.

Introduction [edit | edit wiki text]

Heidegger believes that the question of being, who, according to his statement, is the main philosophical question, it turned out to be forgotten throughout the history of Western philosophy, starting at once. Being was interpreted incorrectly, since it did not have a purely "human" measurement. Already at Plato, the world of ideas in its objectivity is indifferent to a person. "Only finding out the essence of human existence reveals the essence of being."

Hydegger's goal was to bring the philosophical basis for science, which, as he believed, works without the founded foundation of theoretical activity, as a result of which scientists incorrectly attach universalism and incorrectly interpret the issues of being and existential. Thus, the philosopher puts itself the goal to learn the topic of being from oblivion and give it a new meaning. For this, Hydegger traces the path of the whole story of philosophy and exposes rethinking such philosophical concepts as reality, logic, god, consciousness. In their later works, the philosopher considers the effect that modern appliances has a human existence.

The works of Martin Hydegger had the strongest influence on philosophy, theology and other humanitarian sciences of the 20th century. M. Heidegger influenced the formation of such directions of catsystemsystemiciasis, hermeneutics, postmodernism, deconstruction and the entire continental philosophy as a whole. Famous philosophers of the twentieth century Karl Jaspers, Claude Levi-Strauss, Georg Gadamen, Jean-Paul Sartre, Ahmad Ferdid, Hannah Rant, Maurice Merlot-Ponti, Michel Fouco, Richard Rorty Izhak Derrida recognized his influence and analyzed his work.

Hydegger supported National Socialism and was a member of the party from May 1933 to May 1945. His defenders, in particular Hannah rent, believed [ the source is not specified 129 days] This is his personal tragedy and defended the view that his political position was not related to his philosophical views. Critics, such as Emmanuel Levinas and Karl Levit, believed that the support of the National Socialist Party threw the shadow [ the source is not specified 129 days] For all thoughts of the philosopher.

Philosophy [edit | edit wiki text]

Genesis, time and dasein [edit | edit wiki text]

The philosophy of Hydegger is based on the combination of two fundamental observations of the thinker.

First, in his opinion, philosophy for more than 2000-year history paid attention to everything that has the characteristic "to be" in this world, including the world itself, but forgot what it means. This is the Hydegger "existent matter", which the red thread passes through all his work. One source that influenced his interpretation of this issue was the works of Franz Brentano on the use of the Aristotle of various in the meaning of the concepts of being. High work, "Being and Time", Hydegger precedes a dialogue from the "Sofist" Plato, showing that Western philosophy ignored the concept of being, because he considered his meaning with self-evident. Heidegger also requires all the western philosophy to trace all the stages of the formation of this concept from the very beginning, calling the process of "destruction" (destruktion) of the history of philosophy.

Secondly, the philosophy had a strong influence of the study by Hydegger of philosophical works by E. Gusserly, who did not follow the issues of the history of philosophy. For example, Gusserl believed that philosophy should mean a description of the experience (hence the famous slogan - "back to the things"). Heidegger offered to understand that the experience always "already" takes place in peace and being. Gusserl interpreted the consciousness intensely (in the sense that it is always directed to something, always about something). The intentionality of consciousness was transformed in the Hydegger system to the concept of "care." The structure of human being in his integrity of Hydegger means as "care", representing the unity of three moments: "Being-in-world", "Running forward" and "Being-at-Intranist-Jewish". "Care" is the basis of Hydegger "existential Analysts, "as he identified it in" Being and Time ". Heidegger believed that to describe experience, you must first find what a similar description will make sense. Thus, Hydegger displays his description of the experience through Dasein, for which Being becomes a question. In the "Genesis and Time", Hydegger criticized the abstract metaphysical nature of traditional ways to describe human existential, such as the "rational animal", personality, man, soul, spirit or subject. Dasein does not become a reason for the new "philosophical anthropology", but is understood as Heidegger as a condition for the possibility of something similar to "philosophical anthropology". Dasein on Heidegger is "Care." In the Existential Analytics Department, Hydegger writes that Dasein, which finds himself abandoned to the world among things and others, finds the opportunity and inevitability of his own death. The need for Dasein is to accept this opportunity, responsibility for its own existence, which is a foundation for the achievement of authenticity and a specific opportunity to avoid "vulgar" cruel time and public life.

The unity of these two thoughts is that both of them are directly connected with time. Dasein abandoned into the already existing world, which means not only the temporary nature of being, but also entails the possibility of using the terminology of Western philosophy. For Hydegger, unlike Gusserly, philosophical terminology cannot be divorced from the history of using this terminology, so true philosophy should not avoid confrontation of language issues and values. Existential analytics of "Genesis and Time", thus, was only the first step in the Hydegger "destruction" (destruktion) of the history of philosophy, that is, in the transformation of its language and importance, which makes an existential analyst only a kind of private case (in the sense, In which, for example, a special theory of relativity is a special case of OTO). It should be noted that Hydegger extremely accurately described the so-called genesis without man, more precisely, the set of relations of things like the paradoxical background, where and abandoned Dasein [ the source is not specified 1224 days]. Much a German thinker opened, brought to the light, many of his positions are controversial, but the impulses that took the XX and XXI century from M. Hydegger will still have a long creative thinking of modern scientists and philosophers.

"Genesis and Time" [edit | edit wiki text]

Treatise "Genesis and Time" (Him. Sein und Zeit.) I was published in 1927 and became the first academic book of Hydegger. The publication made it possible to get the right to E. Gusserly's chair in the University of Freiburg, and the success of the work guaranteed him the appointment for this post.

The study of Being is conducted by Heidegger through the interpretation of a special type of being, human being (DASEIN, "here-being", "being-consciousness"), which is in a new one understood by the transcendental subjectivity of Husserl. The subject of the study is "meaning of being in general." At the beginning of the "Genesis and Time", Hydegger sets the question: "What kind of existence should be read the meaning of being, what the existence should be the starting point for the opening of Genesis?" According to Heidegger, this is a man - a person, since it is precisely this existing "that, together with his Being, and through his being, the last one he himself is open. Understanding being itself is a fair certainty of here-being. " Understanding Hydegger means the openness of here-being, as a result of which the world is not simply there, but it itself is being-in the world. The world, by Heidegger, is not something external here. In this regard, Hydegger follows Gusserl, in whose phenomenology, the world appears as a horizon of transcendental subjectivity.

The initial openness of here-being is characterized as a mood, located (gestimmtheit, befindlichkeit). "To, that we are ontologically calling the location, it is ongoing the most common and famous: mood, mood." The mood, by Hydegger - the main existential, or existential characteristic of here-being. It has an existential structure of the project, which is the expression of the specific feature of here-being, that it has its own opportunity. After an existential structure of here-being as a project, Hydegger comes from the primacy of the emotional-practical attitude of a person to the world. According to Heidegger, the being of the existence is directly open to a person in his attitude towards his intentions (opportunities), and not in the pure disinterested contemplation. Theoretical installation is derived from understanding as an initial openness of here-being. In particular, by Heidegger, an existential understanding is the source of Gusserlev "Contemplation of Phenomena".

Existential, primary understanding of reneflexically. Heidegger calls his preform (vorverstandnis). The most directly and adequately pre-understanding is expressed, according to Heidegger, in the elements of the language. Therefore, it is precisely to the language of ontology to study the question of the meaning of being. However, in the period of "Genesis and Time", working with the tongue remains in Hydegger only auxiliary means in describing the structure of here-being. "The question of the language" Hydegger will be engaged in the second period of his work.

In the book, the study is carried out through the coverage of such as mortality, anxiety (not in the usual, but in an existential sense), temporary and historicity. Heidegger was scheduled for the second part of the book, the meaning of which was the "destruction" (Destruktion) of the history of philosophy, but he did not lead his intentions into life.

"Genesis and Time" influenced many thinkers, including such famous existentialists, Kjjan-Paul Sartre (but Hydegger himself was distant from the existentialist label, for this he even specifically wrote so-called. "Letter of Humanism").

"Letter About Humanism" [edit | edit wiki text]

In the "Letter of Humanism" (1946), Hydegger was: "Since Marx, comprehending alienation, penetrates the essential measurement of history, the post-hour Marxist look at the story exceeds other historical theories."

Influenced [edit | edit wiki text]

Early Hydegger was under the strong influence of Aristotle. The theology of the Catholic Church, the medieval philosophy of Iphranz Brentano, was also a significant impact on the formation of his philosophy.

The ethical, logical and metaphysical works of Aristotle had a huge impact on the formated glances of Hydegger in the period 1920s. When reading the classic treatises of Aristotle Hydegger, the traditional Latin translation and scholastic interpretation of his views violently contested. His own interpretation of "niccoming ethics" of Aristotle and some works in metaphysics was especially important. This radical interpretation of the Greek author subsequently influenced the most important work of Hydegger - "Genesis and Time".

The most important thoughts about Being expressed more Parmenid. Hydegger intends to determine the most important issues of ontology concerning being, which, as he believed, was underestimated and forgotten by a metaphysical tradition since Plato. In attempts to give a fresh interpretation of Being Being, Hydegger paid a huge amount of time to study the thought of the ancient Greek authors of the Dopamponian period: Parmenides, Heraklita and Anaximandra, as well as tragediadisophoc.

Dilte [edit | edit wiki text]

Hydegger began to plan the project "Germeneutics of actual life" very early, and his hermeneutic interpretation of phenomenology had a strong influence of the reading of the Rubelgelm Dealtia.

On the influence that the Dilteers had for Martin Hydegger, Hans-Georg Gadamer wrote: "It would be a mistake to conclude that the spectacles of the" Genesis and Time "had an impact in the mid-1920s. This is too late". He added that, as he knows, by 1923, Hydegger was influenced by the views of another, less famous philosopher - Count York Von Vanthenburg. Gadamemer nevertheless noted that the influence of Diltea was particularly important in the distance of the young Heidegger from the ideas of neocantianism, as Heidegger himself later admitted in "life and time." But based on the material of the early lectures of Hydegger, in which the enormous influence of Wilhelm Dieltea is felt, even earlier than the gadamer as "too late", some scientists, such as Theodore Kizel and David Farrell Krell, defend the importance of the Dealtian concept for the formation of Hydegger's views.

Anyway, despite the fact that the interpretation of the chronology of Hydegger's views, proposed by Ghadamer, may be controversial, there is another proof of the influence that Dilites had on Hydegger. The new ideas of Hydegger relating to ontology are not just a chain of logical arguments that demonstrate its fundamentally new paradigm, but a taxhegermeration circle is a new and powerful means to designate and implement these ideas.

Edmund Husserl [edit | edit wiki text]

At the moment, there is no unity in views of both the influence that Edmund Gusserl was on the philosophical development of Hydegger and how his philosophy has phenomenological roots. How much was the impact of phenomenology on the essential moments of the Hydegger system, as well as the most essential milestones in the discussion of two philosophers - the question is ambiguous.

About their relationships The famous philosopher Hans-Georg Gadamen wrote: "On the question of what phenomenology was in the period after the First World War, Edmund Gusserl gave an exhaustive answer:" Phenomenology is me and Hydegger "." Nevertheless, Gadamen noted that in relations between Husserslel and Heidegger there was enough disagreement and that the fast rise Hydegger in the philosophical plan, the influence he had, his complex character was to force Gusserly to suspect Nature in the spirit of the brightest personality Max Sherler.

Robert got described the influence of Husserly on Heidegger in this way: "Heidegger, who assumed that he could break the relationship with Gussers, found his hermeneutics on that interpretation of time, which not only has many similar features with the interpretation of the time Gussers, but also has been achieved thanks to a similar phenomenological Method used by Gusserl ... The difference between Husserser and Heidegger is significant, but we will not be able to understand how much the phenomenology of Husserl defined the views of Hydegger, as well as we will not be able to appreciate the project that was developed by Hydegger in "Gene and Time" and why he left him unfinished "

Daniel Dalstrom estimated the works of Hydegger as "deviation from Husserly as a result of an improper understanding of his works." Dalxt writes about the relationship between the two philosophers: "The silence of Hydegger, whom he adhered to the most strongest similarity of his interpretation of time and studies of the inner temporality of Gusserly's consciousness contribute to the wrong understanding of the Gusserlevsky concept of intensity. Despite the criticism, which Heidegger made in his lectures, the intentionality (which, indirectly, means "to be") was not interpreted by Gusser, as "absolute presence". Thus, there are still some of these "dangerous convergence" that the Hydegger interpretation of the opportunity has several fundamental differences from the idea of \u200b\u200bthe Husser's temporal consciousness. "

Sieren Kierkegaor [edit | edit wiki text]

Sieren Kierkegor had a significant impact on the existential concept of Hydegger. The concept of "anxiety" (in the existential sense), the awareness of mortality (being-to-death) Hydegger was largely based on the reflections of Kierkeko. He also influenced the understanding of our subjective attitude to the truth, our existence in the face of death, the time of existential and the importance of our statement is always deeply individual being-in-world.

Friedrich Gölderlin and Friedrich Nietzsche [edit | edit wiki text]

Gölderlin and Nietzsche had the strongest influence on the formation of Hydegger as a philosopher, and many of his lecture courses were devoted to them, especially in the 1930s and 1940s. Lectures on nicebryli are based mainly on those posthumously published materials that should have been the work of "will to power". Published during the life of the works of Nietzsche Hydegger paid much attention. Hydegger considered the "will to power" Nietzsche the culmination of Western metaphysics, and his lectures were built in the spirit of the dialogue of two thinkers.

Heidegger and Nazism [edit | edit wiki text]

From 1933 to 1945, Hydegger was a member of the NSDAP, and after the collapse of the regime (until 1951), it was insulated as his supporter, but since 1934 membership in NSDAP was formal, Hydegger was gradually eliminated from individual aspects of national socialism.

The controversial is the question of the attitude of Hydegger to Nazi government, the statements of the philosopher in support of Adolf Hitler. Philosopher Hannah Rant, the former student and beloved Hydegger (in 1924) made a lot to clear his name from suspicions in sympathy to the Nazis, stating that his understanding of their politics was "unreasonable." At the same time, some philosophers, for example, Jürgen Habermas and Theodore adorgano believe that the support of Hydegger Nazism was predetermined in his philosophy.

Bibliography [edit | edit wiki text]

House in Messkirm, where Hydegger grew up

Hydegger's grave in Messkirm

Work [edit | edit wiki text]

· "Personal time" Part 1, Part 2, Part 3 (1925)

· "Genesis and time" (1927)

· "The main problems of phenomenology" (1927)

· "German idealism (Fichte, Shelling, Hegel) and philosophical issues of modernity" (1929)

· "Kant and the problem of metaphysics" (1929)

· "The basic concepts of metaphysics. World - limb - loneliness "(lectures 1929/1930)

· "Introduction to metaphysics" (summer semester 1935)

· "Negativeness. The proceedings with Hegel in the perspective of the issue of negativity. " (1938 -1939, 1941)

· "Introduction to the" Phenomenology of the Spirit "" (1942)

· "Heraclit" (lectures of summer semesters 1943 and 1944)

· "Time and Genesis" (lecture 1949)

· "Question about the technique" ( DIE FRAGE NACH DER TECHNIK, 1953)

· "Ono-theo-logical structure of metaphysics" (1957)

· "Tsollyonov seminars" (1959-1969)

· "Heraclit" (seminars conducted with E. Finc in the winter semester 1966/67)

Existentialism (Fr. eXISTENTIALISME from lat. existentia - existence), also philosophy of existence - A special direction in the philosophy of the XX century, which focuses on the uniqueness of the human being, proclaiming it with irrational. Existentialism developed parallel to the relatives directions and philosophical anthropology, from which it differs, above all, the idea of \u200b\u200bovercoming (and not disclosure) by a person of his own essence and a large emphasis at the depths of emotional nature.

According to an existential psychologist and psychotherapist R. MEY, existentialism is not just a philosophical direction, but rather a cultural movement, capturing the deep emotional and spiritual measurement of a modern Western person depicting the psychological situation in which it is located, the expression of unique psychological difficulties from which

Heidegger Martin is a philosopher, which, like Archhymedized, turned the entire philosophy of the twentieth century. You can understand it or not, it is positive or negative about it, but its influence on modern culture, especially the language, will not compare with any other thinker of the twentieth century. The spheres of its activities are phenomenology and hermeneutics. It is these areas that have been made by the subject of studies of the later philosophers, his followers or opponents. Heidegger also made the so-called language revolution. It is considered the founder of linguistic philosophy along with Ludwig Wittgenstein. Martin Heidegger, philosophy and biography of which will be the topic of this article, is also the author of the exercise on the all-encompassing being and the creator of German existentialism.

Early biography

The hero of our essay was born in the nineteenth century, on the territory of the then German Empire, in the Great Duchy Baden (Upper Mopbia). It happened on September 26, 1889, in the town of Meskirch, which is located in the south of Stuttgart. Hydegger Martin appeared in a rather modest family. His parents belonged to Catholic religion. His father, Friedrich, was an artisan, and his mother, Johann - a peasant who owns a small land plot. The family had no opportunity to give his son a full-fledged education, and he was sent to the Gymnasium-boarding school to Konstanz for money church. On his upbringing was very influenced by the Catholic Theologian Conrad Baker. Young Martin became so religious that he entered the Jesuit college, and even wanted at first to accept the victim. But then it turned out that the young men had a heart with a heart, and he refused church career. However, in 1909, he enters the theological faculty of the University in Freiburg. Two years of study completely turned the life of a young man, and he realized his calling. In 1911, he goes to study at the Faculty of Philosophy. After four years, he finishes him, defending not one, and two more dissertations - about judgment in psychologism and about the teachings of Duns cattle. Changes and its attitude to the church. If, enrolling at the university, Hydegger Martin writes enthusiastic Catholic poems, then by 1915 he actually rummates with the church, stating that he now entered the way of thinking.

Independent life

Of course, a similar turn has been difficult to a future philosopher. The church stopped financing his training. Hydegger Martin experienced hunger and poverty. It was then that he understood that such a "border situation" of a small man, which was encroached on the "plans and secrets of the Great." He does everything in order to receive a state scholarship. It begins to study natural sciences, especially physics and a new one for that time the theory of relativity. The student opens new areas of knowledge. It immediately carries the problem of time. But his patron, he also turns out the Catholic, which requires obedience and work on the payment of scholarships and work on this topic - to explore the teachings of the Foma Aquinas and remain within the borders of theology. But when in 1915, Martin Heidegger, whose philosophy has already begun to form, was enrolled by a private associate professor at the faculty, he thought that he could finally deal with his own research. But in full swing was the First World War.

Beginning of teaching activities

The philosopher called on the army, but due to the neurotic and heart disease, he was instructed to engage in censorship letters. It was unpleasant to do it, but it remained time for favorite classes. Hydegger Martin began to read Nietzsche, who from his youth was his idol, Dostoevsky, Rilke. His idol was made by Genderlin. And the study of Fichte and Hegel helped him structuring thinking. As he confessed in his early autobiography, the reading of Diltea lectures and Rilke helped him to overcome the hostility to the story, which has developed as a result of hobbies with mathematics and natural sciences. He became interested in the philosophy of the Middle Ages, and especially scholasticism, considering that the latter formulated the methodology of scientific evidence. Heidegger teacher became Edmund Husserl, who appeared in the University of Freiburg. In 1916, Martin reads a course of lectures on analytical philosophy. They were written not without the influence of Husserl. It also begins to write ulcer against clerics. These features are forced conformism, turning on fierce attacks on those who have subjected to humiliation - then have a thinker for life.

Marriage and friendship with Gusser

Alienation from Catholicism also causes the marriage of Heidegger. He married Lutheran Ehlfride Petri, the daughter of the Prussian officer, who was before his student. The wife immediately considered the spouse of the genius and always helped him in his work, playing the role of the secretary. True, Martin was forced to convince the family all the time and loved ones that Elfried is about to go to Catholicism. In 1919 and 1920 they had two sons - Georg and Herman. To make money, Martin Heidegger, whose basic ideas just started crystallized, reads lectures for theater students. But those consider him aback and do not understand, but young people from the secular faculties are happy to go to him. The philosopher is increasingly interested in phenomenology. He tying a personal correspondence with Gusser, and conquers Matra with his charm. Their friendship lasted for more than ten years, serving enormous support for the young philosopher. Heidegger becomes an assistant Husserl, who teaches a course of phenomenology in Karlsruhe. His mission is to introduce students to the courtyard of the discipline. But already from the introductory lectures it can be seen that it begins to comprehend the phenomenology in its own way.

Professor

At this time, he is already formally rummaged with the church. Hydegger's wife refuses to baptize the child by Catholic ritual. He writes a letter to his former Cupsu Curator. There, he openly declares that the studies led him to the rejection of the Catholic system, but Christianity and metaphysics found a new meaning for him. At this time, Marburg University is looking for a candidate for the post of extraordinary professor. Gusserl gives him a positive recommendation. His financial situation is strengthened, but the small town itself, where the philosopher is forced to move, it annoys. It is in the countryside of Todnaberg, in the mountain chalet. The brilliant ideas of Martin Hydegger begin to be born here. Walking through the forest, clean air, trips to Heidelberg and the new friendship with Karl Zaspers support his spirit. But he cannot receive the position of the ordinary professor, and relations with colleagues, with the exception of the Protestant Thewoman of Bultman, are very bad. During this period, 1925-1927, he writes "Genesis and Time".

Martin Heidegger as a rising star. Reflections on man and mortality

This work has become classic for philosopher. He considers a special type of being or "Dazine". Thus, he interpreted the Gusserlyan category of transcendental subjectivity. We are talking about a person, that is, about being, possessing consciousness and limb. But the philosopher claims more. Through the category "Dazayn" he craves to comprehend the meaning of being at all. After all, it is a person for such an understanding by a starting point. It is a "being-in-world." His main characteristic is the mood. This is a specific feature of human "here-being", which has an existential structure. After all, the meaning of our attitude to the world is not in contemplation, but in an emotional and practical understanding. Only so you can achieve the fact that Gusserl calls the "contemplation of phenomena." Such a state of Heidegger calls "Preciousness". It is reflected in the structure itself. The method of human being a philosopher is named existential, which is trying to ask about what it is, and how it exists. So people reveal their abandonment into the world. They are aware of the phenomenon of death. And this, in turn, leads to an understanding of the "genuine" time, that is, the final for "I". We are talking about those segments of life when a person does not expect passively, but makes something. Therefore, the story captures such acts, herself is true time. When the work was published, and Gusserl saw that in the "life and time" was not the development of his phenomenology, but the original existentialism of Martin Hydegger, he was offended by the author, and there was cooling between friends.

Freiburg period

After the publication of "Genesis and Time", Hydegger was waiting for triumph. In 1928, Gusserl resigns, and Martin occupies his place. This time he does not have to deal with competitors - he is in the eyes of the public he is a decent successor of the teacher. A year later, he reads his professorial speech. Later, a separate work will be released on this topic, which Martin Heidegger also became famous, "what is metaphysics". After all, the attitude to this field of philosophy in the European thought of the twentieth-thirties of the last century was very critical. Hydegger also perceived her bicon. On the one hand, the traditional metaphysics is outdated and it needs to be "overcome." On the other, it is the basis of the whole European culture. After all, it represents the exit beyond the existing. If you connect metaphysics and "dasine", then we will get an understanding of being in general. These are the roots of any philosophy, as Descartes assumed. The vocation of any metaphysics is to open, "highlight" being and its secrets. Time helps to identify it in its limb. And metaphysics - to show it in the light of being.

The period of Nazism

Martin Heidegger (briefly about his relationship with Nazism we will tell below) in the 1930s was considered one of the greatest minds of modernity.

One of the most gloomy points in the biography of the philosopher is its membership in the NSDAP. French sociologist Paul Burture even wrote about this book "Political Ontology Martin Hydegger". There, he assures that even in the most abstract texts of the thinker of the thirties, his sympathy for national socialism is already traced. But this approach is subject to unsolving criticism. Many biographers of the philosopher believe that working in the environment of students inspired by national ideas, he was not particularly thought of either "Main Campf" or in other Scriptures of such politicians. He was more considered with the mood of youth and thus turned out to be involved in Hitler's organizations. He even hoped that the Nazi Party would be able to reform universities. In 1933, Hydegger elected the rector of the University of Freiburg. For this, he joins the Hitler's party, and the Abstracts about the labor service and students of the state of the state of the state are traced in its "throne speech". But this is not all that new curators require him. Now he must take a tough anti-Semitic position. For Hydegger, this is too. In addition, he begins to be addicted to state ideology. He is surrounded by "colleagues", ready for all for the sake of career. Two years later, the philosopher loses the post of rector, and "goes into the shadow". For all the time he held an administrative position, he could not write either the lines. Everything went on official and bustle. And now Hydegger is saved by philosophizing and classes on the history of culture. Of course, he remains a member of the party, because he does not want to part with life. So continues until 1945.

Condemnation, loneliness and support of friends

At the end of the war, Freiburg occupy French occupying troops. A special committee for denazification is created. On Hydegger, you have a special business. He is accused of supporting Hitler in 1933-34. The Commission removes Hydegger from teaching activities and prohibits him lectures in Germany. The philosopher himself in one of the letters of Hannah rental called this process "Inquisitor". This woman herself is also a former student Hydegger, as well as his beloved, was a Jewish in origin. As a victim of the Nazi regime, she investigated the problem of totalitarianism in their books. But it was outraged by such an attitude towards a brilliant philosopher and stood on his defense. At the end of the forties, the student of the Thinker Hans-Georg Gadamer joined this campaign. He reminds all of the world, who is Martin Heidegger. The books of the philosopher begin to publish, especially to his anniversary. And the new generation of young scientists and writers again admire. Then the Philosophy of the Faculty of the University of Freiburg sets the question of how the mind that can be put on a par with Hegel and Diltea is suspended from teaching. So the thinker reappears in the audiences crowded with grateful students.

Martin Heidegger, philosophy. Briefly about the post-war period of creativity

Despite all the political crises, the thinker did not lose time with the gift. The work was the best medicine for him. But the experienced did not pass for him. Many biographers believe that after the war with a philosopher, a kind of coup took place. He focused on the study and description of being, but not only "in time", but as a category other than the "existing". He began to deny his connection with existentialism. At their lectures, he argued that he was more interested in not a personal existence, but some sense that allows all things to "be". He was carried away by Kierghegor and subsequently had a huge impact on Sartre. The category "Nothing", which in his early works had a positive character, now became frightened for him. He began to think not only about the "silence" of God, but also about his "absence" for humanity.

Man and Genesis

What was the main thing for such a brilliant philosopher, like Martin Heidegger? Being. He uses this term at first to describe the way of the human existence, arguing that it is radically different from other forms of life, because people are aware of themselves and their limbs. But after the war, the philosopher begins to develop other aspects of this problem. Now he writes that a person has a choice. It may prefer real life, implementing his calling. And it can avoid unnecessary existence, thoughtlessly adapting to the established samples of behavior. Ontology Martin Heidegger in the late period is that the analysis of "Dazine" has been done by his way for understanding being as such. The method for this is phenomenology. That is, at first we fix and describe the experience of life, as it is, without imposing unnecessary concepts, which only confuse everything. A person exists an infinite number of ways - he does something, produces, studies, creates. But at the same time, it can deal with a thoughtless object that others use and manipulate. He is not just a banana, he is likened to things. Such a person is deprived of his "I", reliability, authenticity. He is like in fact "not there."

Heidegger and Nietzsche

Early Heidegger practically associated being as an essence and nothing. A person feels emptiness, and it gives rise to fear and anxiety. This becomes the main sense of his "dasine". There is no support, one horror remains, in which nothing opens. Human life is the impossibility of breaking out of non-existence. After all, any of his aspiration to freedom is, in fact, jump into nothing. But in a different way, the late philosopher argues. In his book Nietzsche and emptiness, Martin Heidegger is trying to explain the reasons for the cultural crisis in Western Europe, consider Christianity as the phenomenon of the Church, the Institute of Power and the State and to understand what nihilism is. Here he also comprehends the famous statement of Nietzsche "God is dead." The cause of the humanitarian crisis is the loss of major values, and, consequently, the disappearance of the highest goal of existence. But didn't you destroy these concepts by the Axiology itself, which absolisted them and turned into something dead? What else could do Nietzsche, besides, how to reject all the Old and become a niclist? However, together with such an approach, communications with the highest, and the person is deprived of the opportunity to "ask about being". In addition to the "Will to power", nothing remains, because this is the only goal that comes from nihilism and replaces all the other. Therefore, the consciousness of a modern man is alienated from being and conquered the time, that is, the path to death. It began with the time of Socrates, when a person began to search for the meaning of the world. Western European philosophy began to be confused by being and existence. And in the era of the new time, the domination of science, technology, the "death of God" and "nearby life" everything was aggravated. In labor "Nietzsche and Void" Martin Heidegger develops many ideas from his article "Letter about Humanism." This term degraded. The language stopped being the "house of being", and many terms turned into ideologically compromised patterns. Because it is not that God died, but that he refuses to us in his presence.

Ontology

Martin Heidegger, whose books in the sixties of the twentieth century found their own popularity, uses the structures of a person's consciousness or, as it is expressed by "existentials", for real thinking directed towards the totality of being. Unlike other "objects of existing", people are connected with transcendence. Man forgot the truths of being. Therefore, the concern of modern culture should be the desire to bring people to "sacrality". The fate of our being determines the language, and therefore, it says to us than we - to them Why? Yes, because the language of understanding and "interpretation" is laid in the language. It is a way to contact with a genuine being, a breakthrough to "true life and thinking." Understanding in itself should have the structure of a circle that Heidegger called hermeneutic. It will make it possible not to master the Being, but to comprehend its depths, open it the essence, and not the structure of the world. The human itself is the only method of proper understanding of us. She makes us a "understanding being."

Last years

Even for many scientists and philosophers was too difficult to read such an original thinker as Martin Heidegger. His books are written in difficult, sometimes a bizarre language, which, for example, Berdyaev seemed to be "unbearable." He invented new words and their combinations, as if "encrypting" his writings for chosen. But at one time hegel was criticized for the same, and Hydegger's style is characteristic of both special expressiveness and literary form. Despite such elitism, the philosopher had tremendous popularity. The most famous mind of the twentieth century is, no doubt Martin Heidegger. Its quotes are still an example of philosophical thinking and acute perception of reality. Especially the messenger, which he left us in the last years of life: "A person is not Mr. Shan. This is a shepherd of being. " Hydegger died in May 1976 and was buried in his hometown.

Education

Martin Heidegger is considered one of the most outstanding (if not the greatest) philosophers of the XX century. At the same time, the attitude towards his work remains ambiguous. Someone considers him a thoughtful word, and someone is a professional thinker, exactly catching the main directions of the modern historical process. Concepture is trying to figure out the key moments of the philosophy of the German thinker.

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Through Thoughts Hydegger

It is necessary to immediately note that the philosophy of Hydeggerre cannot be approached with standard thinking schemes. Hydegger's thoughts trails run in a completely different area than traditional metaphysics. And in order to at least qualify for a possibility of some understanding, first of all should be abandoned from the habit of "thinking pictures" (Mamardashvili). The originality of Hydegger philosophy is a special character of understanding of being being. As a rule, people think as follows: there is some kind of thing and it makes something (performs its function). For example, a stone lies, a dog runs, a man says. Heidegger puts a radical question, and what does it mean "there"? It is equally "there" from stone, dogs and man. And it comes to the conclusion that it is not equally. The stone is poured, the dog is, and man - exist. Ec-zisent means you are stupid beyond your cash existence. This is the main feature of the position of a person in the world. It is fundamentally opened by Essential, without being closed in itself. A person hesitates to him by existing.

Traditional philosophical and psychological performances interpreted a person as a subject, personality, me, psyche, consciousness. Hydegger refers to the creature of a person dasein. This word is customary to translate as "here being". It is important to understand that the indication of "here" does not mean any place in space. Dasein means holding openness values denalty of things. Heidegger writes: "A person exists in such a way that he is" here being ", i.e. His lumen. "

What is being on Hydegger?

First of all, it should be said that Hydegger thinks being historically, and not categorically (in short). This means that the ways of revealed being in essentially changed over time. For example, annular understood Bees as Fuseis, a natural-natural principle; Plato as a "essence" (idea of \u200b\u200bthings); Aristotle as "energy" (the transition from the possibility of reality), etc. At the same time, Hydegger believed that there was an increasingly greater oblivion of being. Ancient thinkers were much closer to the initial openness of the thinking of being. In the future, thinking more and more closes in itself. This is evidenced by a subjective idealistic philosophy that arises in the new time, which claims that thinking is primarily in relation to being, which it is it constituted by the world.

In his drafts, Hydegger creates an essay on the history of the oblivion of being, its transformation in thinking:

Fusiz (Orthodihi)

Ousia (Plato)

Energia (Aristotle)

ACTUS (Scholasti)

Perceptum (Descartes, Berkeley, Yum)

Objectum (Kant)

Wirklichkeit (Leibniz)

Wille Und Vernunft (Fichte, Shelling, Hegel, Schopenhauer)

Machenschaft (Nietzsche, Dilte, Bergson)

Seinsverlassenheit (Marxism, pragmatism)

How does hedegeger himself understand?

Since being was subject to oblivion to talk about him, you need to clear the way for the thought of it, as well as the path to the language capable of speaking. Therefore, Hydegger's tongue is monstrously folded. It is a huge robust design, ending reading which, forget what was at the beginning. Hydegger himself about the inconvenience of presenting his thoughts said that since it is a completely different principles of thinking, it is necessary to create its own special language for it. The "clumsy" sylogger syllable is due to the fact that in the territory of this new language he is a pioneer. So one of the tasks of subsequent generations may well be the translation of the Hydegger to a clearer language. The question is whether the depth of Hydegger's thought is lost in the process of translation?

So, Hydegger comprehends being in the time of time (his main work is called "Genesis and Time"). At the same time, Hydegger notes that neither being, nor the time is something that is, none of things of things. "If there is being, we would have to inevitably recognize it for something that is something and, accordingly, to detect it among other things that the same. This audience is. The auditorium is lighted. Illuminated audience we are without anything without inflatable for something that is. However, where in the whole audience we find it her "is"? Nowhere among the things we will not find. " The same with time. "Nowhere on the clocks showing us time, we will not find time or on the dial or in the hourly mechanism. Increasingly, we will not find time on modern technical chronometers. The rule suggests itself: the technical price, that is, more precisely, according to the measurement results and more efficiently, the chronometer, the less reason to think more than the other creature. "

About being and time cannot be said that they are the essence, like, for example, there is a chair, wood, walls. But since they are talking about them, they are rather something than nothing. Therefore, Hydegher for the designation of the method, which is Being and Time is present, uses the turnover of "ES GIBT". Bibichin translates it into Russian as "takes place." Genesis and time take place. Being takes place in essentially through the input of the presence, that is, the opening of the point. Being means presence. Presence means the hide of something significant. Man is a presence in captivity. Man is the one who is a permanent receiver of the gift of presence. And it is through the acceptance of this gift that the measure of man as a person is determined. Because if there is no one to bear the fact that the presence gift carries, being will not just stay hidden (undisclosed), but the person himself will be out of the field of reaching the place of being, that is, will cease to be a person. Thus, a man is a shepherd of being. The one who takes care that being in essentially opened a prescribed way. The discovery of being is carried out with the participation of time. Time However, one should not be understood as a certain duration, or a serial number of moments, or replacing these moments. Time shows itself as time, looking into Genesis in the sense of the present. But the present is not as "now", but the present as "presence."

Above, we have already given the determination of the presence of a person being captured by the most essential. What way is this capture? Through time. Because time is not only the past (then), present (now), the future (then). It takes place as extended, present, coming. "We are familiar to understanding the time as measured distances between two time points. Such an understanding of the time as following the moments "now" is borrowed from the idea of \u200b\u200bthree-dimensional space. However, until all sort of time and independently, there is a mutual distance of the occurring and present. In the occurrence of a non-present (coming) and in the exercise of the already-not present (feasible), and even in the real relationship itself, each time its relationship and involvement is played, i.e. the presence. We cannot attribute to such an understanding of the presence to one of the three time measurements, namely, as it suggests, to the present. Rather, the unity of three time measurements is resting on the game of each in favor of another. "

1. A. A.Dugin - "Martin Heidegger: the philosophy of another principle";

2. R. Safranski - "Heidegger: German master and his time";

3. J. Bofre - "Dialogue with Heidegger".

Philosophy. Cribs Malyshkin Maria Viktorovna

78. Philosophy M. Hydegger

78. Philosophy M. Hydegger

Existentialism (from him. Existieren and Franz. Exister - "exist") - not to clarify the essence of a person, but to his daily being.

Martin Heidegger (1889-1975) - philosopher, founder of existentialism.

Hydegger considered being as a certain unforeseen beginning, the whole world's foundation. This is a "immanent transcendent". I am immanent, because we know His from the inside of our own life, being does not need to look far, it is the nearest person. Being withstanding the "existence" is an objective reality. The world is a place where Genesis and consciousness interact.

Heidegger believed that in the world of things there is the only existence from which it is possible to consider the meaning of being. This is human life. Therefore, it is necessary to describe the "Mirskost of the World".

Human Being is dasein - "here-being", ultimate, cash being. His essence is an existence - openness, aspiration to another, access to nothing (beyond anything, every object). Aspiration to nothing - the expression of our limb, the situation, but at the same time it is entry into the truth of being. Genesis is essentially being to death.

The existence of a person in a daily world can be characterized as "own" and "incompatible". "Incombat" is the life of the type of others. In the "unnecessary being", a person is completely immersed in existence, and he does not remember his own death, because his world is impersonal.

"Own Being" is associated with the awareness of its mortality. In death, a person is not a function, not subject to objects. Here it is unique. Realmed death - exist, he is always ahead of himself.

An important place in the work of M. Heidegger is the topic of nihilism. Nihilism for Hydegger is the fate of a new European person, he is expressed in the disgust of the view from the overseas world and the full immersion into material interests and passionate acendition. To be on Earth means to build, live, think.

Heidegger draws an image of human existence "on Earth." This is a true existence - patriarchal peasant life.

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