The creator of any philosophical theory is Martin Heidegger. Martin Heideger: basic ideas of fundamental ontology. The beginning of the investment activity

Martin Heidegger(1880-1976) – German existentialist philosopher. Existentialism (from late Lat. exsistentia - existence) - “philosophy of existence”, one of the most popular philosophical movements in the middle of the 20th century, which was “the most in-between form of reality, and ruin, and hopelessness... Existential philosophy expresses itself almost at the same time: almost, stupidity And the hopelessness of everything that emerges... Existential philosophy is the philosophy of a radical ending.” Similar to existentialism, the goal of philosophy is to deal not so much with the sciences in its classical rationalist expression, but with the nutrition of the individual human struggle. A person, against her will, is thrown into this world, with her lot and lives in a world that is alien to herself. This buttya is sharpened from all sides with some hidden signs and symbols. Is the human still alive? Why do you have a sense of life? What is the place of people in the world? What path do you choose for your life? These are truly very important foods, which cannot help but please people. Existentialism comes from an individual human dream, which is characterized by a complex of negative emotions - anxiety, fear, knowledge of the end of one’s life that is approaching. When considering all these and other problems, representatives of existentialism identified a number of deep and subtle precautions and negligence. The greatest representatives of existentialism are M. Heidegger, K. Jaspers at Nimecchina; G.O. Marcel, J.P. Sartre, A. Camus in France; Abbagnano in Italy; Barrett in the USA. This philosophy has a significant role in the phenomenology of E. Husserl.

In his work “The Boat and the Hour,” M. Heidegger put a emphasis on the sense of the Boat, which, in his opinion, was “forgotten” by traditional philosophy. Heidegger began to open this path to analyzing the problem of being human in the world. The power of the human being is greater than the understanding of the buttya, the very same “open the buttya”, the buttya-existence itself and the foundation on which ontology is to be based: it is not possible, while trying to comprehend the world, to forget about the human being, who is self-conscious. Heidegger shifted the emphasis to buttya: for a person who asks, buttya opens up and shines through everything that people know and experience. People cannot marvel at the world differently, no matter through the prism of their own butt, mind, feelings, will, and at the same time asking about butt like that. For a person who thinks, it is more typical to be everywhere at home in the aggregate, in every day of life. This is our world – this is our home. The fragments of the end basis of the human butt become its impermanence, the shortness of time, the end, the rest of the hour may be considered as the true characteristic of the butt. Call butya people analyzed a special report on this hour, or within the framework of this hour, as an “eternal presence.” According to Heidegger, specialness acutely survives the time-hours of the day, but the orientation of the future gives specialness to the present day, and “always surrounded by the real” leads to the fact that the light of speeches in that everyday life comes into specialness її ending. Ideas such as “turbo”, “fear”, “guilt” also express the spiritual proof of specialness, which senses its uniqueness, and, at the same time, disposability, mortality. It focuses on the individual cob of a human being - on a special choice, appearance, the desires of the powerful Self, putting its existence in connection with the light of the sun. In the world of his philosophical development, Heidegger moved on to the analysis of ideas that express not so much the specifically-moral, but rather the non-special-cosmic essence of the butya: “boil and nothing”, “here and open the butya”, “earth and heaven” ", "human and divine " At the same time, about those you have the power to comprehend the nature of the people themselves, from the “truth buttya”, that is. Coming from the broad, there is a borderline broad understanding of the category itself. Following the threads of the metaphysical way of thinking and the light-view in general, Heidegger will show how metaphysics, being the basis of all European spiritual life, is gradually preparing a new science and technology, which is the basis for metaphysics. The ordering of all existing people and the creation of a style of living of a daily husband and wife. this urbanization and “massification” of culture. The threads of metaphysics, according to Heidegger, go back to Plato and go back to Parmenides, which gave rise to a rationalistic understanding of existence and a dark mental understanding of eternal realities, then. something self-generating and ongoing. Contrary to this tradition, Heidegger uses the term “listening” to characterize true thinking: but one cannot simply look - one can and must only listen. The backdrop of the metaphysical mentality suggests, after Heidegger, a turn to the contemporaneous, but unrealized, possibilities of European culture, to “pre-Socratic” Greece, which still lived “in the truth of the world.” Such a thought is possible for someone who (even if you “forget”) Butya is still alive in the most intimate bosom of culture - in the movie: “Mova is the day of Butya.” One at the Council of Council is the Up to Movili to Zbro Vіn tech, the stabs of the gap of the transmission of іnformasi І like that is the reference “Mova”, “Monnema”, “Speech”, that is the remaining the remains of the thread, the yak is the people's culture of the culture of Buttyam, and the language itself remains dead. Why is the knowledge of “listening” characterized by Heidegger as universally historical. To come out in such a way that it is not people who speak in language, but language that is “speaking” to people and “by people.” The language, which reveals the “truth” but continues to live on ahead of the works of poets (not unlike Heidegger, going back to the work of F. Hölderlin, R. Rilke, etc.). It is close to the spirit of German romanticism, which is based on the romantic concept of mystique as the essence of what gives people “security” and “reliance.” In the rest of his life in the jokes, Heidegger has increasingly turned his view of the Schid, close to Zen Buddhism, which was considered to be the “incomprehensible” and “incomprehensible”, the subtlety of mystical contemplation and metaphorical expression. Just as in his early works, Heidegger rejected the idea of a philosophical system, and then he began to voice the impossibility of rational reasoning. In later works, Heidegger tries to subdue the subjectivism and psychologism of his position, hanging the first plan as such. And to be honest, people simply could not live without an understanding of the essence of speeches. Even though the world reveals itself through the unknown, people are not only comprehended by the world, but their actions,” as it conveys pikluvannya.

Perhaps the key to the position of European philosophy of the first half of the twentieth century. Not only by giving a deep analysis and reinterpretation of basic philosophical ideas, from antiquity to the present day (the works of Aristotle, Plato, Kant, Hegel, Nietzsche), but also by trying to create goals the sleep system - a belief about buttya as the basis of human sleep. Heidegger once said that the concept of being and but already in antiquity was interpreted incorrectly, the Cartesian division of light into a subject/object became the greatest corruption of philosophy, which as a result led to the ontological The philosophy of the 20th century. And in order to correct this theft, which is a small serious legacy for philosophy, history, culture, it is necessary to turn to the “core nutrition of philosophy” (Leitfrage) – the nutrition of science (Sein) and with good (Seiende). This is what Professor O.G. says Dugin, “what went “wrong”, what went “wrong”, and how the demand “so” is the main nerve of Martin Heidegger’s philosophy.”

Vlasna, the fakhivtsi will tell you about this with great inconsistency. Today Monocler has chosen lectures on the philosophy of Martin Heidegger and encourages you to marvel at them. Lecturers are Russian public figure, philosopher, political scientist, sociologist Oleksandr Dugin and Doctor of Philosophical Sciences Nelli Vasilievna Motroshilova. The lectures of Nellia Motroshilova are, by and large, an intimate look at the creativity of the thinker, as are the lectures of Professor Dugin and the relevant insights into the analysis of what the philosophy of March is. Ina Heidegger yogo filosofska metamova. As it seems, whatever the gusto.

Lecture #1

Lectures on Martin Heidegger, as read by Nellie Motroshilova, were more concentrated on his biography, on the milestones of life that influenced the philosopher. In addition, here we can see the fundamental work of Heidegger “Butt and hour”, in which the categorical system of butt, the main nutrition of philosophy, the concept of Da Sein (“buttya in itself” “here-buttya”), introduced by Heidegger in the philosophical context, is seen specific categories, such as “slaughter” (“Sorge”), “abandoned world” (Geworfenheit), “desire” (Furcht).

Lecture #2

Martin Heidegger: drama of life and metamorphosis of philosophical ideas

This lecture about Martin Heidegger talks about the metamorphoses of his philosophical ideas. Why is “The Butte and the Hour” considered the “book of books” of the 20th century? How did Heideger deconstruct the belief about the buttya? What was the essence of Heidegger's super-chic that Kasir's neo-Kantian? Did Heidegger understand how he poured time into his theory? How did Heidegger's vision emerge from the National Socialist elite? Why did Heidegger become a scientist? Where does the word Da sein (“buttya in oneself”) appear in Heidegger’s war robots? How does Heidegger's philosophy change with the development of his creativity? It’s all about Nellia Motroshilova’s lecture.

Lecture #3

“Black Soshity” by Martin Heidegger

The lecture, given by Doctor of Philosophy Nelly Motroshilova within the framework of the project at the Institute of Philosophy of the Russian Academy of Sciences “Anatomy of Philosophy: How the Text Works”, is dedicated to the late writings of Martin Heidegger 1931–1941 and is focused on the problem associated with the rectorship of the great philosopher during the hour of government under the hour of government . Heidegger’s connections with national socialism, his hatred of liberalism and democracy and his hatred (nothing more) for the mass deprivation of people by his psychological characteristics, generational compromises and characteristic of the intellectuals of his stake right-wing conservative romanticism? Which choice needs to be taken seriously - how will the development of Cartesian ratio itself and European metaphysics lead to a positive or negative result? What is the right philosophy of “turbo” about the field or do they need to be protected one after another? And why do we need to abstract ourselves from the current situation in our region?

Lecture #4

Heidegger as the most advanced of all recent philosophers

In the first of his four lectures on Martin Heidegger, Professor Dugin reveals that the decline of the philosopher in the Russian context is deeply specific and far from the ideas of Heidegger himself, about the peculiarities of the development of Western Europe any philosophy, “head nutrition of philosophy”, “evening prayer”, meta, yogo note from National Socialists and the concept of planetarism.

Lecture #5

Martin Heidegger 2: Das Geviert

What is “another cob” (die andere Anfang) for Heidegger? What is the fundamental ontological structure of the “Four” bottle (Das Geviert)? What does it have? What is the essence of human desire (Gestell)? How, after Heidegger, does a person who sings turn into a singer? Where are you going? A lecture by Professor Dugin is dedicated to this friend.

HEIDEGGER, MARTIN(Heidegger, Martin) (1889–1976), German existentialist philosopher, influenced European philosophy in the 20th century. Being a student and assistant of E. Husserl, he made a serious contribution to the developments of phenomenology. Heidegger's views are even more challenging than those of Husserl. Remaining an emphasis on reflexive and more rational forms of evidence, while Heidegger gave special significance to the existential situation that lies at their basis. Based on Heidegger, it can be understood that it begins with the most fundamental equals of the historical, practical and emotional life of man - these equals, which may or may not be realized at first. , merge into the activity of the mind itself.

Heidegger was born on June 26, 1889 in Meskirsi (Nina Baden-Württemberg, Germany). After graduating from college and gymnasium (1909), he entered the university at Freiburg im Breisgau, and received his doctoral dissertation (1913). In 1920, Heidegger became Husserl's assistant. In 1923, he was denied the title of professor at the University of Marburg, and five years later Husserl named him his successor in the department of philosophy at Freiburg. Born in 1933 he was appointed dean of the faculty. Having stumbled at the top of the Vykladatskoi quarry, Heideger, without a bar of confusion, was forced to sit at the exhibition. After the war, he was alive initially on his own, but later resumed his investment activities until 1957. Heidegger died at Meskirsi on May 26, 1976.

Heidegger, as a thinker, was preoccupied with the forms of everyday life, and, in his words, the ways of “being with the world.” Having shared Husserl's deep skepticism, there are certain trends in the development of current scientific thought, especially related to the fact that there is a lot of complexity in the form of formal, complex aspects of mathematical knowledge and their addition to such distant Among them are areas of research, such as social sciences. Heidegger emphasized that the current scientific understanding does not distinguish between the way the human subject is and the way it is characteristic of physical objects. The scientific mind ignores the very concept of buttya, the very sense of what it means to sleep.

U But it's time (Sein und Zeit, 1927) Heidegger, having tried to discover the sense of buttia and describe the forms in which buttia manifests itself, is what he called “fundamental ontology.” The most important thing, in my opinion, is to describe the phenomenon closest to us - human sleep. However, in contrast to Husserl, for which such descriptions are only possible on the reflective level of pure knowledge, Heidegger insisted that human science can be analyzed through specific data from the socio-historical with him the light from whom people speak, think and act. The human subject is already “here”, present (Dasein, here), “thrown” from the frontal light. Heidegger analyzed a number of primary ways (“existentials”) of people’s “being in the world,” such as instrumental use of speech, understanding and dimness of the world, vicarious human language, understanding of what is happening “other” and tour chat about others, and also the mood skill. In each of these ways, human sleep is disrupted by the sleep of objects.

In this way, human reality is explained out of the context of the real and practical contributions of people in the world. Unfortunately, people are becoming increasingly overwhelmed by everyday turbos and forgetting about their butt. It feels like it is losing its “health” and falls into moderate sleep, in an “incompetent” way in the world. This is a worry-free path to conformism. A person transforms into one of them (das Man), joins an anonymous group, accepts their values and acquires their ways of behavior and thought. Prote, relying on their deep, special evidence, people can again regain the ability to sleep. For example, anxiety (Angst) ruins the basic patterns of life and hundreds of hours, which leads to complacency. These innocent “people” can no longer dominate, and the remains of the “stench” no longer give people a sense of comfort and turbo-free sleep. For Heidegger, the existentialist's anxiety not only liberates man from dead conformism, but also reveals his power, but as he bears witness to his own specialness, created before the and crazy actions. Heidegger reinforces the Kintsian character of dreaming; Since every piece of evidence is of a temporary nature, people can measure their boundaries, which mean that they are about to die (Sein zum Tode, they are about to die).

Heidegger, having always emphasized that the problems of the world and the “other” are the most important for the consideration of human existence, his later work is devoted not so much to the problem of individual subjectivity, but to the problems of traditional metaf. iziki. In work What is metaphysics?? (Was ist Metaphysic?, 1930) and in Introduction to metaphysics (Einführung in die Metaphysik, 1953) this is the historical and philosophical root concept that flows into the current “technological” interpretation of nature. Their insightful robots about language and literature, such as Hölderlin and the essence of poetry (Hölderlin und das Wesen der Dichtung, 1937), Hölderlin's poetry(Erlauterungen zu Hölderlins Dichtung, 1937), Alienity (Gelassenheit, 1959) that Way to Movi (Unterwegs zur Sprache, 1959), it shows how the aspirational, historical traditions and obscurity that lie in the singing hour are revealed through the insights of the thinker and the singer. The process of thought itself is a great praise for what it is. Podia (Ereignis) is not only traversed, but you will know the possibility of either being said or stenciled.

A number of other works by Heidegger are devoted to the problems of classical and contemporary philosophy: Plato's devotion to truth (Platons Lehre von der Wahrheit, 1947), Kant and the problem of metaphysics (Kant und das Problem der Metaphysik, 1929), Fox stitches (Holzwege, 1950), Nietzsche (Nietzsche, 1961) that Nutrition about rich (Die Frage nach dem Ding, 1962).

Biography

Heidegger's method was to introduce the philosophical underpinnings of science, which, as a matter of fact, works without an obvious basis for theoretical activity, as a result of which it is still wrong to give universalism to one's theories. incorrect interpretation of nutrition buttya and existence. In this way, the philosopher sets himself the task of extracting the topic from forgetting and giving it a new sense. For this, Heidegger follows the paths of the entire history of philosophy and locks in the correctness of such philosophical understandings as reality, logic, God, knowledge. In his later work, the philosopher sees the effect that modern technology has on human existence.

The works of Martin Heidegger influenced philosophy, theology and other humanities of the 20th century. Philosophy played a critical role in the development of such trends as existentialism, hermeneutics, postmodernism, deconstructivism and all continental philosophies in general. Such famous philosophers as Karl Jaspers, Claude Lévi-Strauss, Georg Gadamer, Jean-Paul Sartre, Ahmad Fardid, Hannah Arendt, Maurice Merleau-Ponty, Michel Foucault, Richard Rorty and Jacques Derrida recognized this influx and analyzed it.

Heidegger supported National Socialism and was a member of the party from Travnia until 1945. His followers, like Hannah Arendt, respect him with special respect for the idea that his political position is not related to his philosophical views. Critics such as Emmanuel Levinas and Karl Levit appreciate that the support of the National Socialist Party casts a shadow over all the thoughts of the philosopher.

Philosophy

Buttya, hour and Dasein

Heidegger's philosophy is based on two fundamental principles of the thinker. First of all, for my part, philosophy for more than 2000 years of history has given respect to everything that has the characteristic of being in the world, including the world itself, but has forgotten about those that mean є. For whom Heidegger’s “butt food” is supposed to run like a red thread through the mustache of his work. In one sense, as it influenced his interpretation of this diet, Franz Brentano’s words about Aristotle’s vikoristanya varied behind the scenes to understand buttya. Heidegger opens his main work, “The Bottom and the Hour,” with the situation from the dialogue “The Sophist” by Plato, showing that Western philosophy ignored the concept of the Botta, even though it respected its sense as self-evident. Heidegger wants to go through all the stages of the formation of this concept from the beginning of what the thinker called “destruction” of the history of philosophy.

In another way, philosophy was influenced by Heidegger’s familiarity with the philosophy of E. Husserl, without being heavily influenced by the history of philosophy. For example, Husserl, having respected the fact that philosophy must concede its meaning as a description of the truth (from the inside out - “back to the speeches themselves”). Ale Heidegger understands that the truth of the future “already” has a place in the world. Husserl interpreted knowledge intentionally (in the sense that it is always straight for now, forever about now). The intentionality of information was transformed in Heidegger’s system into the concept of “turbo”. Heidegger defines the structure of the human life as a “turbo.” There are three moments: “being-in-the-light”, “looking ahead” and “being-in-the-inner-existence” and the basis of Heidegger’s “existential analytics”, as he defined them in “ Butti and hours.” Heidegger noted that in order to describe everything completely it is necessary to immediately know those for which such a description is sensed. In this manner, Heidegger conveys his description thoroughly through Dasein, for which purpose it becomes nourishment. In “The Butte and the Hour,” Heidegger criticized the abstract metaphysical nature of the traditional ways of describing human existence, such as “rational creature,” specialness, humanity, soul, spirit and subject. Dasein becomes the basis for a new “philosophical anthropology,” which Heidegger understands as a mind that is similar to “philosophical anthropology.” Dasein according to Heidegger is not “turbo”. In the branch of existential analytics, Heidegger writes that Dasein, in order to know that it is unworthy of the world in the midst of other speeches, is aware of the possibility and impossibility of a powerful death. The need for Dasein is to accept this potentiality, credentials, as a powerful existence, which is the foundation for achieving authenticity and specific potentiality for the uniqueness of the “vulgar” and harsh timeliness and suspense. Have a good life.

The one who has the same two thoughts is that the offending stench is directly connected with the hour. Dasein has already lost its light, which means the time-sensitive nature of the butt, and the gravity of the already tired terminology of the Western philosophy. For Heidegger, according to Husserl, philosophical terminology cannot be separated from the history of the historical value of terminology; therefore, true philosophy is not guilty of any confrontation with the nutrition of language. and meaning. The existential analysis of “The Butt and the Hour,” in this way, appeared as the first step in Heidegger’s “destruction” of the history of philosophy, so that the transformation of language has meanings that should be exemplified Let us call the scientific analyst of every kind a fall (for that sense , who, for example, have a Special Theory of Relevance, which we call a branch of General Relativity). The rich German thinker is open, having come to the world, with riches it is possible, again, to resist, or perhaps, the impulses that the 20th and 21st centuries brought about from M. Heidegger, to live more creatively today them scientists and philosophers.

"Buttya ta chas"

Pochatkova's openness here is characterized as smoothness, flexibility (Gestimmtheit, Befindlichkeit). “Those that we ontologically call “skillfulness” are, of course, originally known as: moods, adjustments.” Adjustment, according to Heidegger, is the main existential, and Butt’s characteristic here and there. It gives an existential structure to the project, which is based on the specific purpose that it has its own potential. Seeing the existential structure here as a project, Heidegger leaves the primacy of the emotional-practical position of man before the world. Behind Heidegger, but the existence is absolutely open to people of one hundred percent of their intentions (possibilities), and not in pure unpretentious observation. The theoretical installation seems reasonable as a quiet openness here-butt. Zokrema, after Heidegger, existential understanding is the beginning of Husserl's “observation of phenomena.”

Existential, primary rational, pre-reflective. Heidegger calls this “understanding” (Vorverstandnis). The most straightforward and adequate understanding is expressed, as Heidegger respects, in the elements of language. Therefore, you should go back to the ontology to study the nutrition about sense butt. However, during the “Butt-at-the-hour” period, work with mine is lost from Heidegger in an additional way when describing the structure of the here-butt. “Nourished language” Heidegger will occupy another period of his creativity.

In the book, the investigation is carried out through the illumination of such topics as mortality, anxiety (not in the primary sense, but in the existential sense), timeliness and historicity. Heidegger planned another part of the book, instead of focusing on the “destruction” (Destruktion) of the history of philosophy, rather than bringing life into its own spirit.

"The Hour and the Hour" appealed to many thinkers, including such famous existentialists as Jean-Paul Sartre (and Heidegger himself distanced himself from the label of existentialist).

Wedged in

The early Heidegger was under a strong influx of Aristotle. The theology of the Catholic Church, middle-class philosophy and Franz Brentano also gave a similar influence to the formation of his philosophy.

The ethical, logical and metaphysical works of Aristotle came into play with Heidegger's views as they took shape during the 1920s. While reading the classic treatises of Aristotle, Heidegger was drawn to the traditional Latin translation and the scholastic interpretation of his views. Particularly important was his interpretation of Aristotle’s “Nicomachean Ethics” and his works of metaphysics. This radical interpretation of the Greek author has long been linked to Heidegger’s most important work, “The Boat and the Hour.”

The most important thoughts about buttya came from Parmenides. Heidegger intends to re-emphasize the most important nutrition of ontology, which, as we know, has been underestimated and forgotten by the metaphysical tradition starting with Plato. Attempting to give a new insight to nutrition, Heidegger added a lot of insight into the thoughts of ancient Greek authors of the pre-Platonic period: Parmenides, Heraclitus and Anaximander, as well as the tragedies of Sophocles.

Dilthey

Heidegger began planning the project of a “hermeneutics of factual life” early on, and his hermeneutic interpretation of phenomenology was inspired by reading the work of Wilhelm Dilthey.

About the impact that Dilthey had on Martin Heidegger, Hans-Georg Gadamer wrote: “It would have been a good idea to get the money that Dilthey had written “But by the Time” in the mid-1920s. It is too late." He added that, as I know, until 1923 Heidegger was under the influence of the views of another, less famous philosopher - Count York von Wartenburg. Gadamer prote noted that the infusion of Dilthey was especially important in the field and the distance of the young Heidegger from the ideas of neo-Kantianism , as Heidegger himself learned from “The Butte and Hours.” We also build on the materials of Heidegger’s early lectures, in which we sense the great influx of Wilhelm Dolthey into the period, even earlier, below the definitions of Gadamer as “before “Izno”, deeds of the past, such as Theodor Kiesel and David Farrell Krell, highlight the importance of the concept of delta in shaping views.

So anyway, regardless of those that the interpretation of the chronology of Heidegger’s views, suggested by Gadamer, may be controversial, there is one more piece of evidence that Dilthey gave to Heidegger. Heidegger's new ideas, which stand on the basis of ontology, are not just a bunch of logical arguments, but demonstrate his fundamentally new paradigm, but also a hermeneutic circle - a new and powerful way for the purpose and implementation of these ideas.

Edmund Husserl

At the moment, there is no uniformity in the views on both the infusion of Edmund Husserl into the philosophical development of Heidegger, and about the extent to which his philosophy has a phenomenological root. How strong was the influx of phenomenology on the daily aspects of Heidegger’s system, as well as the greatest essential milestones in the discussion of the two philosophers - the nutrition is ambiguous.

About them, the famous philosopher Hans-Georg Gadamer wrote: “In response to those who were phenomenology in the period after the First World War, Edmund Husserl gave the following proof: “Phenomenology is all about me.” ta Heidegger." Prote Gadamer noted that there were a lot of differences between Husserl and Heidegger, and that Heidegger was introduced to the philosophical plane, but it is because of his complex character that Husserl is not likely to be suspected of him. nature on the basis of Max Scheler's bright features.

Robert Dostal described Husserl’s influx on Heidegger in the following way: “Heidegger, who admitted that we can draw conclusions from Husserl, basing his hermeneutics on that interpreted hour, as there are not many similarities with Husserl’s interpretation of the hour , if only I had reached a similar phenomenon method that Husserl advocated... The difference between Husserl and Heidegger is significant, but it is not possible to understand how much Husserl’s phenomenology signified Heidegger’s views, so it is also impossible to evaluate the project that Heidegger developed in "Bitty and win."

Daniel Dahlstrom assessed Heidegger's work as "an adaptation of Husserl as a result of a misunderstanding of his work." Dahlstrom writes about the exchanges between the two philosophers: “Heidegger’s work, which he strives to achieve the greatest similarity with his interpretation of the hour and the tracking of the internal temporality of the knowledge of Gu Sserl is misunderstanding Husserlian concept of intentionality. Regardless of the criticism that Heidegger introduced in his lectures, intentionality (which indirectly means “but”) was not described by Husserl as “absolute revelation.” In this way, despite all these “unsafe rapprochements,” one can still say that Heidegger’s interpretation of temporality has several fundamental differences with Husserl’s idea of temporality.”

Søren K'erkegaard

Bibliography

Budynok at Messkirche, de viris Heidegger

Heidegger's grave at Messkirche

The most important robots

“Nutrition about technology” ( Die Frage nach der Technik, 1953)
“Prolegomena to the history of the hour” part 1, part 2, part 3

Translations of Heidegger

Borisov, Evgen Vasilovich
Shurbelev, Oleksandr Petrovich

Create by M. Heidegger

Heidegger, M. Plato’s devotion to truth // Historical and philosophical shortlist. - M: Science, 1986, - p. 255-275.
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Statti, interview with M. Heidegger

Heidegger, M. Hölderlin and the essence of poetry / Translation and notes by A. V. Chusov // Logos. – 1991. – No. 1. – P. 37-47.
Heidegger, M. Interview with Express magazine / Translation by N. S. Plotnikov // Logos. – 1991. – No. 1. – P. 47-. (1 (1991), 47-58)
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Heidegger, M. Tsolokonerovsky seminars / Translation by O. V. Nikiforov // Logos. – 1992. – No. 3. – P. 82-97.
Heidegger, M., Bos, M. Z Rozmov / Peredmova and translation by V. V. Bibikhin // Logos. – 1994. – No. 5. – P. 108-113.
Heidegger, M., Jaspers, Do. From the list / Edited and translated by V. V. Bibikhin // Logos. – 1994. – No. 5. – P. 101-112.
Heidegger, M. The last work of Wilhelm Dilthe and the struggle for the historical light today. Ten homilies read from Kassel (1925) // Nutrition of Philosophy. – 1995. – No. 11. – P. 119-145.
Heidegger, M. Basic concepts of metaphysics / Translation and notes by A. V. Akhutina and V. V. Bibikhina // Nutrition of Philosophy. – 1989. – No. 9. – P. 116-163.
Heidegger, M. Nietzsche’s words “God is dead” // Nutrition of Philosophy. – 1990. – No. 7. – P. 143-176.
Heidegger, M. What is philosophy? // Nutrition of philosophy. – 1993. – No. 8. – P. 113-123.
Heidegger, M. Seminar with Le Thori, 1969 // Nutrition of Philosophy. – 1993. – No. 10. – P. 123-151.
Heidegger, M. Who is Nietzsche's Zarathustra? (Translation, notes, introduction. Article by I. A. Boldireva) // Bulletin of the MDU Ser. 7. (Philosophy). 2008. No. 4. P. 3-25.

Books about M. Heidegger

Mikhailov, A. V. Martin Heidegger: people in the world. - M: Moscow robotnik, 1990.
Bimel, St. Self-interpretation of Martin Heideger. - M: 1998.
Mikhailov, I. A. Early Heidegger. - M: 1999.
Safranski, R. Heidegger: German master and hour / Trans. with him. T. A. Baskakova with the participation of V. A. Brun-Tsekhovoy; entry Article by V. V. Bibikhin. - 2nd view. – K.: Young Guard, 2005. – 614 p.: ill. - (The lives of miracle people: Ser. biogr.; Vip. 956). - archive file, text
Martin Heidegger, what can you tell about yourself and about your life: (Additional photo documentation): Per. with him. / Redrawn. A. Vernikova. - Chelyabinsk: Ural, 1998.
Beaufret, J. Dialogue with Heidegger: [4 books] / Trans. V. Yu. Bistrova. – St. Petersburg: Volodimir Dal, 2007.
Brosova, N.Z. Theological aspects of the philosophy of history of M. Heidegger/Institute of Philosophy RAS, Bilgorod. holding univ. - Bilgorod: View of Bilgorod. holding Univ., 2005.
Bourdieu, P. Political ontology by Martin Heidegger/Trans. From fr. A. T. Bikbova. - M: Praxis, 2003.
Vasilyeva, T. St. Sem zustrichey iz M. Heidegger. - M: Savin, 2004.
Gadamer, H.G. Heideger's Ways: Research on Late Creativity. / Per. with him. A. V. Lavrukhina. – Minsk: Propilei, 2005. – 240 p. - ISBN 985-6329-56-6, ISBN 985-6723-54-X.
Golenkov, S. I. Heidegger and the problem of the social / Ministry of Education of Russia. Federation. Myself. holding univ. Caf. philosophy of humanities. fak. - Samara: Himself. University, 2002.
Dugin, O. Martin Heidegger: philosophy of the other Cob. – M.: Academic Project, 2010. – ISBN 978-5-8291-1223-3.
Dugin, O. Martin Heidegger: the possibility of Russian philosophy - M.: Academic Project, 2011. - ISBN 978-5-8291-1272-1.
Liotard, J.-F. Heidegger and “the Jews” / Trans. z fr., p_slyamova and comment. V. E. Lapitsky. – St. Petersburg: Axioma, 2001.
Nikiforov, O. Problems of forming the philosophy of M. Heideger. – M.: Logos – Progress-Traditsiya, 2005.
Margvelashvili, G. The problem of cultural world in the existential ontology of M. Heidegger. – Tbilisi: 1998.
Martin Heidegger: Collection of articles / Producer. D. Yu. Dorofeev. - St. Petersburg: View of RKhGI, 2004.
Philosophy of Martin Heidegger and reality: Collection/AS SRSR Academy of Sciences, Institute of Philosophy; Editorial Board: Motroshilova N. St (supervising editor) and in. - M.: Nauka, 1991.
Michalsky Do. Logic is the same. Heidegger and contemporary philosophy / Transl. z Polish E. Tverdislova. – M.: Territory of the Future: (University Library of Oleksandr Pogorelsky), 2010. – 424 p. ISBN 978-5-91129-073-3
Falev E. IN. Heideger's hermeneutics. – St. Petersburg: Aletheya, 2008.
Heidegger and similar philosophy: jokes about the interoperability of cultures/St. Petersburg. holding univ. St. Petersburg philosophy pro-in; [M. Ya. Korniev and others] - St. Petersburg: Publishing House of Z.-Petersburg. philosophy o-vi, 2000. – 324 p.
Huebner B. Martin Heidegger - buttam obsessions. Prov. with him. – St. Petersburg,: Academy of Cultural Studies, 2011. – 172 p.
Chernyakov O. G. Ontology of the hour. But this is the time for the philosophy of Aristotle, Husserl and Heidegger. – St. Petersburg, 2001. – 460 p.

Dissertations and reference books

Radomsky, A. I. Social and philosophical aspects of the fundamental ontology of M. Heidegger: Author's abstract. dis. ...cand. philosophy Sciences: 09.00.11 / Moscow. holding univ. im. M. V. Lomonosov. – M., 2004.
Sitnikova, I. ABOUT. The system of universal methods of argumentation on the addressee in the philosophical works of Martin Heidegger: Author's abstract. dis. ...cand. Philol. Sciences: 10.02.04 / Fig. holding ped. univ. im. A. I. Herzen. – St. Petersburg, 2003.
Stavtsev, S.M. Introduction to Heidegger's philosophy: Navch. Handbook for students and graduate students in the humanities. specialties. - St. Petersburg: Lan, 2000.
Falev, E. IN. Hermeneutics of Martin Heidegger: Dis. ...cand. philosophy Sciences: 09.00.03 – M., 1996.
Konachova, S. A. The relationship between philosophy and theology in the fundamental ontology of Martin Heidegger: Dis. ...cand. philosophy Sciences: 09.00.03 – M., 1996.
Makakenko, Ya. A. Grounding the ontological method in the philosophy of Martin Heidegger: Dis. ...cand. philosophy Sciences: 09.00.03 – Yekaterinburg, 2006.
Brosova, N.Z. Theological aspects of the philosophy of history of M. Heidegger: Dis. ... doc. philosophy Sciences: 09.00.03 – Bilgorod, 2007.

Statistics about Heidegger

“The Bottom and the Hour” by Martin Heidegger in the Philosophy of the 20th Century // Nutrition of Philosophy. – 1998. – No. 1.
Gaidenko, P.P. From historical hermeneutics to “buttya hermeneutics”. A critical analysis of M. Heidegger’s evolution // Nutrition of Philosophy. – 1987. – No. 10.
Pozdnyakov, M. St. About Podia (Vom Ereigms) by M. Heidegger // Nutrition of Philosophy. – 1997. – No. 5.
Arendt, H. Heidegger - Eighty Rocks // Nutrition of Philosophy. – 1998. – No. 1.
Mikhailov, M.M. Notes before U. U. Bibikhin’s translation of Heidegger’s “What is Metaphysics” // Logos. – K.: 1997. – No. 9.
Falev, E. IN. The dark effect of Heidegger’s early hermeneutics // Vest. Moscow In-ta. Ser.7. Philosophy. – 1997. – No. 5.
Abdulin, A. R. About one aspect of the philosophy of technology of Martin Heidegger // Current problems of natural science in the sciences: Zb. articles: U 2 vol. T. 1. - Ufa: Scientific Center of the Russian Academy of Sciences, 1998. - P. 343-349.
Bikova, M. F. Gadamer about Heidegger: contributions to the spirit of world history // Logos. – 1991. – No. 2. – P. 53-55.
Gabitova, R. M. M. Heidegger and ancient philosophy // Nutrition of philosophy. – 1972. – No. 11. – P. 144-149.
Gadamer, H.G. Heidegger and the Greeks / Trans. that approx. M. F. Bikov // Logos. – 1991. – No. 2. – P. 56-68.
Gaidenko, P.P.“Fundamental ontology” by M. Heidegger as a form of grounding of philosophical irrationalism // Nutrition of Philosophy. – 1963. – No. 2. – P. 93-104.
Gaidenko, P.P. From historical hermeneutics to “buttya hermeneutics”. A critical analysis of M. Heidegger’s evolution // Nutrition of Philosophy. – 1987. – No. 10. – P. 124-133.
Gaidenko, P.P. The problem of the hour in M. Heidegger’s ontology // Nutrition of Philosophy. – 1965. – No. 12. – P. 109-120.
Gaidenko, P.P. Philosophy of history by M. Heidegger and the share of bourgeois romanticism // Nutrition of philosophy. – 1962. – No. 4. – P. 73-84.
Koyri, O. Philosophical evolution by Martin Heidegger/Trans. O. Nazarova and A. Kozireva // Logos. – 1999. – No. 10. – P. 113-136.
Margvelashvili, G. T. Psychology in Heideggerian existential analysis // Nutritional Philosophy. – 1971. – No. 5. – P. 124-128.
Mikhailov, I. Was Heidegger a “phenomenologist”? // Logos. – 1995. – No. 6. – P. 283-302.
Natadze, N. R. Homa Aquinas against Heidegger // Nutrition of Philosophy. – 1971. – No. 6. – P. 173-175.
Nikiforov, O. Heidegger on the turn: “Basic concepts of metaphysics” // Logos. – 1996. – No. 8. – P. 76-91.
Orlov D. U. View of constitution before poetry: Heidegger’s hermeneutic method // ΕΙΝΑΙ: Problems of philosophy and theology. – 2012. – No. 1.
Pigalev, A. I. The problem of the suspinal bottle in the philosophy of M. Heidegger // Nutrition of Philosophy. – 1987. – No. 1. – P. 141-149.
Pigalev, A. I. Rene Girard and Martin Heidegger: about the sense of the “underside of metaphysics” // Nutrition of Philosophy. – 2001. – No. 10. – P. 152-168.
Rorty R. Wittgenstein, Heidegger and hypostatization of language // Philosophy of Martin Heidegger and presentness. – M., 1991. – P. 121-133.
Safranski, R. Maister from Nimechny. Martin Heidegger and the hour / Trans. V. Bron-Tsekhova // Logos. – 1999. – No. 6. – P. 119-139.
Tavrizyan, G. M.“Metatechnical” framing of the essence of technology by M. Heidegger (Scientific and technological progress in the assessment of bourgeois philosophers) // Nutrition of Philosophy. – 1971. – No. 12. – P. 122-130.
Philosophy of M. Heidegger. Round table. Participants: V. Podoroga, V. Molchanov, V. Bibikhin, S. Zimovets, V. Malakhov, M. Mayatsky, S. Dolgopolsky, E. Nadtochiy and in. / Materials for the round table were prepared by M. Mayatsky and E. Oznobkina // Logos. – 1991. – No. 2. – P. 69-108.
Hyuny, G. The historicity of the world as between the analysis of time-hours in M. Heidegger’s “Butt and Hours” // Nutrition of Philosophy. – 1998. – No. 1. – P. 122-125.
Paul D. Tate. Comparative Hermeneutics: Heidegger, Pre-Socratics, and "Rgveda" // Philosophy East and West, Vol. 32, No. 1 (Jan., 1982), pp. 47-59

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Martin Heideger: basic ideas of fundamental ontology Martin Heidegger (1880-1976) - German existentialist philosopher. Subsequent stages of glycolysis Anaerobic glycolysis is the process of oxidation of glucose to lactate, which... Main works of Zn Bulgakov Fatherland is a sacred secret place of every human being, just like it...