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MYŠLENÍ SVOBODY U MARTINA HEIDEGGERA

100%

Hlavinka P.

nr 3

290 – 302

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

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

88%

Buday M.

tom 78

nr 6

429 – 443

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

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

88%

Matkowski T.

2011

tom 12

109-126

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

POVERTY AND MORTALITY UNDER THE DOMINANCE OF TECHNOLOGY

75%

Carbone G.

nr 2

101 – 114

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