M. HEIDEGGER’S METAPHYSICS OF FINITENESS: HISTORY AS THE SUBJECT AREA OF UNDERSTANDING

Статья ориентирована на анализ М. Хайдеггером предмета и специфики познавательных средств истории в перспективе предложенной им метафизики конечности. Показано, что обращение к этому проблемному полю явилось результатом его размышлений над взаимосвязью основоположений фундаментальной онтологии с обоснованием предмета и способа постижения истории. Учение Хайдеггера в этом ракурсе сопряжено, как показано в статье, с интенсивным диалогом с идеями В. Дильтея и Ф. Ницше. Дильтей является автором, позволившим Хайдеггеру переосмыслить в экзистенциальном ключе не только историчность Dasein, но и такие феномены как понимание и интерпретация, изначальная открытость смысла исторической традиции. Однако в отличие от Дильтея, утверждавшего плюрализм культурных миров и не принимавшего возможности их рассмотрения в горизонте диахронного единства, Хайдеггер полагал, что герменевтическая перспектива не является препятствием к поиску глобального смысла всемирной истории. Заимствуя у Ницше генеалогическую методологию, он критически пересматривая его видение истории сквозь призму становления нигилизма как забвения жизни. Всемирная история и современный культурный кризис, по его мнению, обретают объяснение в свете разработанного им видения нигилистического забвения Бытия, порожденного европейской метафизической традицией, завершением которой выступает метафизика воли Ницше. The article is focused on M. Heidegger's analysis of the field and the cognitive means of history in the perspective of the metaphysics of finiteness proposed by him. It reveals that the appeal to this problem field was the result of his reflections on the relationship of the basic principles of fundamental ontology with the substantiation of the subject area and strategy of comprehending history. Heidegger's teaching in this perspective is associated with an intensive dialogue with the ideas of W. Dilthey and F. Nietzsche. Dilthey is the author who allowed Heidegger to rethink in an existential way not only the historicity of Dasein, but also such phenomena as understanding and interpretation, the initial openness of the meaning of historical tradition. However, unlike Dilthey, who argued for the pluralism of cultural worlds and did not accept the possibility of considering them in the horizon of diachronic unity, Heidegger believed that the hermeneutic perspective is not an obstacle to the search for the global meaning of world history. Borrowing the genealogical methodology from Nietzsche, he critically revised his vision of history through the prism of the formation of nihilism as the oblivion of life. World history and the contemporary cultural crisis, in his opinion, find an explanation in the light of the nihilist forgetfulness of Being generated by the European metaphysical tradition, the completion of which is the Nietzschean metaphysics of will.

Quentin Meillassoux. Realismo especulativo y Narrativas desde la Contingencia.

The objective of this work is to introduce Quentin Meillassoux's 'speculative materialist realism', establishing a critical stance against the metaphysical tradition of the 'absolute' that has prevailed in post-Kantian Western philosophy, based on the need for contingency that he proposes. This implies making a critique of what has been understood as realism, necessity and existing. To do this, key concepts of Meillassoux's philosophy are broken down, exemplifying its influence -and possible presence back in time- on other thinkers and artists in their respective narratives such as Graham Harman, Timothy Morton, Nick Land, and Florian Hecker, who delve into issues that generate discomfort, amazement, nihilism and pessimism in contemporary societies, such as probability and prediction in financial markets, the Anthropocene and nature, the conflictive relationship between subject and object, truth and chaos, between other things, subtracting ourselves from the humanist discourse on which the scientific, financial and environmental paradigms of our time rest and which have ended up cracking the identity of man, with capitalist production being the most determining geological factor. Let us to reflect on the following questions. What narratives can give an account of the current condition of the world? What narratives emerge when we stop focusing our attention on man? What habits of thought force us to change the awareness that everything around us is contingent?

„Moartea autorului”. Analiza multispectrală a unui topos cultural

The present reflection proposes a novel investigation method in humanities, consisting in the analysis of local phenomena as originating in the dynamic of cultural `deep structures`. My focus falls on the death of the author which I consider to be a topos and a myth of last century’s humanities. The death of the author is associated with the Hegelian eschatological philosophy of history, but may also be deciphered as a consequence of the acute manifestation, within an entire culture, of the Kantian antinomy regarding the necessary existence of a transcendent being. As transcendent to the work, the author is refuted – because, as Hugo Friedrich shows, the modern artistic conscience intuited the empty ideality of traditional metaphysical notions –. Thus, the death of the author must be inquired upon not only as a particular phenomenon within the evolution of art, but also as a symptom of certain transformations that precede the aesthetical domain, transformations that are characteristic to the late Modernity and integrant of a `multispectral` analysis (with scopes in metaphysics, archetype and myth analysis). Such a methodological exigence is based on the assumption that a cultural phenomenon ought to be integrated within the scientific paradigm it expresses and also within the ontological and cosmological models around which it is articulated. An approach such as this shall reveal that the death of the author represents and intellectual version of the death of God, further assimilated to a cultural archetype, that of the death of Meaning. Consequently, the postmodern deicide represents the imposal of negation as a form of thought, a Western thought headed, with the end of Modernity, against the metaphysical tradition (of Presence) that it stems from. I assume that the self-destruction of Western tradition is symptom of a profound crisis of identity and I interpret it as a symbolic violence meant to redeem the fault of 20th Century’s atrocities, by cleansing the guilt the Western man experiences. My approach to the analysis of myth engages the actual debate regarding the canonical fights of the last few decades while trying to shed light on the way in which the symbolic deicide of the (`secularized`) author and auctor aims at imposing a new author and a new auctor to the symbolic products of culture. Ideology is the new auctorial authority.

The Hand Extending Beyond the Cosmos: Discussions on the Khalā’ [Void] Between the Baṣran and Baghdād Schools of Mu’tazila

We can find the origins of the notion of void in the Kalām tradition’s recognition of atomism. However, the main debates on the subject appeared after the Greek philosophical heritage transitioned to the Islamic world in the 3 rd century of Hijra. The literature of Kalām, just as in the metaphysical tradition, has two main types for this void being discussed. The first one is the external void (extracosmic) in which the cosmos floats. In the sources of Kalām, the question of whether such a type of void exists is debated around the questions of whether anyone who might look beyond the cosmos can see anything or whether someone who stretches their hand outside the cosmos can move it. The second type of void, which occupies more of the mutakallimūn (Muslim theologians) agenda, is the internal void (intercosmic), assumed to be within the cosmos and between the body-forming atoms. This kind of void is discussed around the question of “Whether separating the two atoms is possible so that a third one can be inserted between them?” An ongoing discussion on the intercosmic void is found between the Baṣran and Baghdād Schools of Mu’tazila. Ibn Mattawayh and al-Nīsābūrī narrated the evidence presented in these discussions in their original form. The current essay discusses the debates between the two Schools and assesses the theoretical and experimental arguments both Schools present to justify their viewpoints, considering their philosophical origins.

Kant on the Fundamental Forces of Matter: Why Attraction and Repulsion?

This article addresses a simple question that has rarely been asked of Kant’s philosophy of nature: why are attraction and repulsion the two fundamental forces of matter? Where proposals can be found in the literature, they are divergent. I provide a new answer, which has strong support from the historical context: Kant pursues a modified version of what I call the ‘reduction method’ that was much debated in the German metaphysical tradition. To this, Kant crucially adds his critical doctrine of regulative ideas, revealing an overlooked way that the Appendix to the Critique informs his philosophy of nature.

Beyond the Epic. Richard II and the Nature of the Tragic in Shakespeare

The major disagreement on the nature of the epic is rooted in the opposition of two concepts — either the epic draws on the myth, or its optics is regulated by history. In Leonid Pinsky’s opinion the way leading from the epic past towards the individual and inward self was the way of Shakespeare’s heroes both in his tragedies and history plays. Richard II (1595, opening the second tetralogy) follows one of the two archetypes suggested by Hugh Grady in his article “Shakespeare's links to Machiavelli and Montaigne.” Richard is not essentially a machiavellian type, though occasionally called a weak, “deficient” tyrant by critics and a “landlord” (not a king) by John Gaunt in the play. Creating this character Shakespeare makes the first step towards Hamlet. The climax is reached in the scene of his dethronement, much more known for its political topicality than being scrutinized for the discovery a dethroned king is to make. Who is he now? A nonentity, or a new being? The mirror he asks to bring lies, he thinks, when he recognizes his own unchanged face in it. Several scenes in the play (the Queen and Bushy, Richard and his jailor) demonstrate how the lyrical experience, Shakespeare must have acquired in the two plague years (1592–1594), had changed his dramatic technique. In Richard II he gave a start to a new metaphysical tradition.

Now is the “We-Time.” Heidegger’s ‘Black Notebooks’ read as self-critical reflection of Nazi involvement

The article analyzes Heidegger?s relation to National Socialism based on his private writing in the ?Black Notebooks,? published in their entirety (nine volumes) this year. Although it is indisputable that Heidegger was an enthusiastic adherent of the National Socialist program between 1930 and 1934, his private writings show his avowed philosophical delusion that the National Socialist ?revolution? in Germany was going to bring about a new beginning of philosophy beyond the metaphysical tradition. The article shows how Heidegger criticized National Socialism after 1934, and the circumstances of his resignation from the post of Rector of Freiburg University in that year.

SIGNIFICANCE OF METAPHYSICS’ CRITICISM IN M. HEIDEGGER'S CREATIVITY

Despite various interpretations of Heidegger's philosophy, he is undeniably a deep critic of the metaphysical tradition in European philosophy. His task of overcoming metaphysics once again aroused interest in the fundamental issues of life in the era of the total dominance of private sciences. In the article, the authors explore the concept of metaphysics and its criticism in the work of M. Heidegger, as well as subsequent interpretations, in particular by O. Peggeler (“New Ways with Heidegger”, 1992). Criticism of metaphysics was a necessary condition for overcoming it to build a fundamental ontology. Having experienced the influence of Nietzsche, Heidegger does not remain a Nietzschean, because he considers him the last metaphysician to be overcome. In this regard, Peggeler recognizes Heidegger's main work not as “Being and Time”, but as “Reports to Philosophy” (1936), where he sought to reveal the primary sources of the concept of metaphysics. Heidegger's views regarding the interpretation of the development of metaphysics in different historical eras are specially considered.

Actualistic Foundation of Possibilism

In this article I defend a form of classical possibilism with an actualist foundation. As a matter of fact, I believe that this position is more in keeping with the classical metaphysical tradition. According to this form of possibilism, I construe possible objects as possible non-existing objects of an existing producing power. Consequently, they are nothing vis-à -vis the modality of their own actual being, although they do exist with regard to the modality of the producing power’s being. The actualist requirement prescribed by the Frege-Quinean criterion of the quantification domain is thus fulfilled; indeed, really possible objects are not actual objects, but their possibility is actual.