previously did not sufficiently clarify the meaning of existence and did not perceive this clarification as its fundamental task

Only when a human being in an event of insight, as illuminated by it, renounces human self-will and throws himself towards the light that illuminated him, away from himself, does a person in his being begin to respond to the insight addressed to him

The essence of a person rests in his existence

The sacred, which is still only the essential space of divinity, which again still only preserves the dimension for the gods and for God, will rise in its luminosity only when, in its long preparation, being itself is enlightened and perceived in its truth. Only in this way from being will the overcoming of homelessness begin, in which not only people wander, but the very being of man

Increasing thoughtlessness stems from a disease that eats away at the very core modern man. Today's man is fleeing from thinking...And yet everyone can go on the path of thinking in their own way and within their own limits. Why? Because a person is a thinking, i.e., comprehending being. In order to think, we do not need to “leap over ourselves.” It is enough to stop at what is nearby and think about what is closest to us: about what concerns each of us - here and now, here, on this piece of native land, now - at this hour of world history

The guilt of an individual remains with him and it is the more stable, the more individual he is.

Every metaphysical question can only be asked in such a way that the questioner - as such - is also involved in it, i.e. also comes into question

Our question about Nothing - what and how it, Nothing, is - distorts the subject of the question to its opposite. The question deprives itself of its own subject. Accordingly, no answer to this question is also completely impossible. Indeed, it will necessarily appear in the form: Nothing “is” such and such. Both the question and the answer in the light of Nothing are equally absurd

Just as it is true that we never grasp all that exists in its absolute totality, so it is also certain that we nevertheless find ourselves standing in the midst of a somehow revealed totality of existence.

The uncertainty of what we are terrified of and from is not at all a simple lack of certainty, but the essential impossibility of defining anything.

Horror reveals the Nothing. In horror, “the earth disappears from under our feet.” More precisely: horror takes the earth from under our feet, because it makes existence as a whole slip away. Hence we ourselves - these existing people- with the general failure of existence, we also escape from ourselves. Therefore, in principle, the terrible thing is done not to “you” and “me,” but to “the person.” Only our pure being, in the shock of this failure, when it has nothing to rely on, is still here

Without the initial disclosure of Nothing there is no selfhood and no freedom

Primordial horror can awaken in our existence at any moment. To do this, it is not at all necessary for him to be awakened by some extravagant event. The depth of its action corresponds to the pettiness of the possible reasons for it. He is constantly ready to burst into us, and yet he bursts in, tearing the ground from under our feet, only very rarely

In the Nothing of human existence, beings as a whole first come to themselves only in accordance with their most genuine possibility, i.e. ultimately

The central problematic of the entire ontology is rooted in the correctly seen and correctly explicated phenomenon of time.

To the common experience of time in the closest way and for the most part only known " world time“, but at the same time he always endows him with an EXCLUSIVE attitude towards the “soul” and “spirit”. And this is even where the expressed and primary orientation of philosophical questioning towards the “subject” is still far away

Time is the thing we're talking about, probably it's all a matter of thought

We will feel his presence in any simple, fairly free from prejudice, understanding of existence in its givenness and closeness at hand.

...the mutual extension of the coming, the realized and the present

The lumen of the extension of the coming, the realized and the present is itself pre-spatial, only for this reason can it contain space, that is, take place

Deep melancholy, wandering in the abyss of our existence, like a dull fog, displaces all things, people and you yourself along with them into one mass of some strange indifference. This melancholy reveals existence as a whole.

The meaning of being can never be put in opposition to being or to being as the supporting “ground” of being, for the “ground” becomes accessible only as meaning, even if it is an abyss of loss of meaning

If, with care, the original structure of presence is considered achieved, then on this basis it should be possible to bring to comprehension the intelligibility of being that lies in care, i.e. outline the meaning of existence

I can devote my life to work, science, enrichment, or anything else, but I remain a person only by choosing one opportunity or another. For this reason, not being able to avoid choice, a person decides on something and certainly dissipates in an inauthentic existence.

In a fundamental mood of horror, we have reached that event in our existence, thanks to which Nothingness is revealed and on the basis of which the question about it must be posed

Own being towards death, i.e. the finitude of temporality is the hidden basis of the historicity of presence

To understand the direction in which a thing is already moving on its own means to see its meaning. Understanding such meaning is the essence of comprehension. Understanding involves more than just being aware of something. We are still far from comprehension, while we are simply aware of something. Understanding requires more. It is surrender to what is worthy of questioning.

The subsidence of existence as a whole presses upon us with horror, horror suppresses us. There is nothing left for support. Only this nothing remains and overwhelms us in horror. ... In the fundamental mood of horror we reach that event, thanks to which the question of being is posed, and, on the basis of which the question of it is posed

The man is wandering. A person does not simply embark on a path of wandering. He is always on the path of wandering. The path of wandering that a person follows cannot be imagined as something that simply accompanies him, like a pit into which he sometimes falls. The path of wandering belongs to the internal structure of Dasein in which historical man is involved

Any ontology, no matter how rich and firmly consolidated a categorical system it manages, remains fundamentally blind and a perversion of its very purpose, if it

Martin Heidegger, (1889–1976), German historian, philosopher

Americanism is something European.

Anthropology is that interpretation of man which, in principle, already knows what man is, and therefore is never able to ask the question who he is.

The struggle between those in power and those who want power, on both sides, is a struggle for power.

Delight is like a hint, sending, sending, calling.

War has become a variation of that extermination of things that continues in peace.

A person is always imperiously captured by the fate of revealing secrets. However, his destiny is never forced fate. It is not the technology itself that is dangerous. There is no demonism of technology; but there is a secret to her being. The essence of technology as a mission to reveal secrets is a risk

All the humanities and all the life sciences, precisely in order to remain rigorous, must necessarily be inaccurate.

All art in its essence is poetry.

All paths of thought lead mysteriously in a more or less tangible way through language.

In a dispute, one raises the other above itself.

The entire struggle for power is already subject to power in advance.

Every interpretation is based on understanding.

The source of creation is in the artist. The origin of the artist lies in creation. There is no one without the other.

Where a word is missing, a thing is missing.

Speaking in itself is already listening. It is listening to the language we speak.

The gift of speech distinguishes a person, only making him a person.

Dialectic is the dictatorship of certainty that is not asked about. In her networks, any question gives up the ghost.

A colon reveals something.

The reality of art is in creation.

For East Asian and European peoples, the essence of language remains completely different.

There is no world for a stone. For both the plant and the animal there is no world either - they belong to the implicit pressure of their environment.

Speech requires speakers.

To allow yourself to say what is worthy of thought means to think.

There are two basic conditions for true mutual understanding - a tireless will to listen to each other, and a strong inner determination to follow one's own destiny.

The desire to have ethics the more persistently compels one to satisfy it, the more persistently a person’s loss, whether obvious or hidden, grows to immeasurable levels.

Painting lasts in its own way.

A ban is associated with a refusal.

Art is just a word that no longer corresponds to any reality.

The origin of something is the origin of its essence.

Each thing is only what it is believed to be.

Hesitation is justified when slowness is based on caution.

Every spoken word is already an answer.

Everyone is always in dialogue with his predecessors; even more, perhaps more intimately, with his descendants.

The painting hangs on the wall, just as a hunting rifle and hat hang on the wall.

The end may last longer than the entire previous story.

Notes, of course, are murky sources.

Peasant memory is marked by fidelity - simple, reliable, unflagging.

He who never says anything is unable to remain silent at the right moment. Only in genuine speech is true silence possible.

People are busy inventing.

People do not want to see because otherwise they would have to admit that the foundation on which they build one kind of metaphysics after another is not a foundation at all.

A short distance is not closeness. A long distance is not yet far.

The world that has become a painting tends to be new.

Courage gives confidence to those who seek to understand each other, gives them self-confidence, and only thanks to this) they can open up to each other.

Thought paves inconspicuous furrows in language with its tale. They are even more inconspicuous than the furrows that the peasant slowly draws across the field.

To be silent does not mean to be dumb.

Hints beckon us. Hints warn us. Hints bring us closer to that from which they unexpectedly reach us.

We need to avoid only one thing - the hasty transformation of a thing and creation into a type of product.

When writing, thought easily loses its mobility.

Science doesn't want to know anything about Nothing.

Our path is the path of thought.

Uninvited simplicity suddenly enters people and, however, needs to ripen and bloom for a long time.

An inconspicuous thing most stubbornly resists the efforts of thought.

Nihilism is not only a process of depreciation of supreme values; it is not a simple withdrawal of these values. Even putting these values ​​into the world is nihilism.

No one can jump out of the circle of dominant ideas in one leap.

The common opinion sees in the shadows only a lack of light, if not its denial. In reality, however, the shadow is a clear, albeit impenetrable, evidence of a hidden glow.

Your own effort is never enough.

Reflection is the courage to question, first of all, the truth of one’s own premises and the space of one’s own goals.

Understanding is surrender to what is worthy of questioning.

The answer in essence is only the beginning of responsibility. Therefore, the real question is not resolved by the answer found.

Refusal does not take away. Refusal is rewarding. Gives you the inexhaustible power of simplicity.

Until we penetrate with thought into what is, we can never belong to what will be.

To understand the direction in which a thing is already moving on its own means to see its meaning.

The soil is the basis for the root; in it he forgets himself in favor of the tree.

Another sign of true mutual understanding is that it never counts on instant success and solid results.

Insight illuminates a person.

Space is the release of places.

Rhythm gives peace.

The lowest, self-degrading state of mind is hatred; lack of freedom in its perfection, emptiness swelling to the point of arrogance.

The connection between man and existence is dark.

Saying and speaking are not the same thing. A person can talk, talk endlessly, but still say nothing. The other, on the contrary, is silent, he does not speak, but precisely because he does not speak, he can say a lot.

Fear of something always concerns certain things.

Traveling on the path to what is worthy of questioning is not an adventure, but a return home.

The essence of technology conceals within itself - what we least expect - possible germs of salvation.

A secret is only a secret when even the fact that it is a secret does not come out.

Creation is far from being aesthetic value.

Creation is a symbol.

Creation keeps the world open.

Only where a work of art has become an object is it suitable for an exhibition or museum.

Only one who already understands can listen.

Only man dies. The animal dies.

Precise thinking is never the most rigorous thinking.

The threat to humans does not even come from the possible destructive effects of machines and technical preparations. The real threat has already approached man in his very being.

Nothing opens up with horror.

Horror interrupts our ability to speak. Horror takes the ground from under our feet.

Every thing has its time.

Horror is with us. He's just sleeping. His through breath blows through our being. He is constantly ready to break into us, and yet he breaks in only very rarely.

Each historical era has its own concept of greatness.

Philosophy is something that concerns everyone.

What else awaits our helpless fear when the amazing has already happened?

Man is the bearer of the message that is given to him by the discovery of disyllabicity.

The closer we come to danger, the brighter the path to salvation begins to shine, the more questioning we become. For questioning is piety of thought.

The more joyful the joy, the purer the sorrow dormant in it. The deeper the sorrow, the more inviting the joy that rests in it. Sorrow and joy flow into each other.

HEIDEGGER Martin

Without the initial revelation of Nothing there is no selfhood and no freedom. - Martin Heidegger

The central problematic of the entire ontology is rooted in the correctly seen and correctly explicated phenomenon of time. - Martin Heidegger

In the Nothing of human existence, beings as a whole first come to themselves only in accordance with their most genuine possibility, i.e. ultimately. - Martin Heidegger

In a fundamental mood of horror, we have reached that event in our existence, thanks to which the Nothingness is revealed and on the basis of which the question about it must be posed. - Martin Heidegger

The mutual extension of the coming, the realized and the present. - Martin Heidegger

The guilt of an individual remains with him and it is more stable the more individual he is. - Martin Heidegger

Time is the thing we're talking about, probably it's all a matter of thought. - Martin Heidegger

All paths of thought lead mysteriously in a more or less tangible way through language. - Martin Heidegger

It is most difficult for us to conceive of a living being, because, on the one hand, it is in some way our closest relative, and on the other hand, it is still separated by a whole abyss from our existing being. - Martin Heidegger

Any ontology, no matter how rich and firmly consolidated a categorical system it is, remains fundamentally blind and a perversion of its very purpose, if it has not first sufficiently clarified the meaning of being and has not accepted this clarification as its fundamental task. - Martin Heidegger

If, with care, the original structure of presence is considered achieved, then on this basis it should be possible to bring to comprehension the intelligibility of being that lies in care, i.e. outline the meaning of existence. - Martin Heidegger

The desire to have ethics the more persistently compels one to satisfy it, the more persistently a person’s loss, whether obvious or hidden, grows to immeasurable levels. - Martin Heidegger

Primordial horror can awaken in our existence at any moment. To do this, it is not at all necessary for him to be awakened by some extravagant event. The depth of its action corresponds to the pettiness of the possible reasons for it. He is constantly ready to break into us, and yet he breaks in, tearing the ground from under our feet, only very rarely. - Martin Heidegger

Everyone is always in dialogue with his predecessors; even more, perhaps more intimately, with his descendants. - Martin Heidegger

Every metaphysical question can only be asked in such a way that the questioner - as such - is also involved in it, i.e. also comes into question. - Martin Heidegger

Just as it is true that we never grasp all that exists in its absolute totality, so it is also certain that we nevertheless find ourselves standing in the midst of a somehow revealed totality of existence. - Martin Heidegger

Only when a human being in the event of insight, as illuminated by it, renounces human self-will and throws itself towards the light that illuminated it, away from itself, does a person in his being begin to respond to the insight addressed to him. - Martin Heidegger

We will feel his presence in any simple, fairly free from prejudice, understanding of existence in its givenness and closeness at hand. - Martin Heidegger

To the extent that a person’s being cannot be reduced to animal organic matter, it is equally impossible to eliminate or somehow compensate for the insufficiency of this definition of a human being by endowing a person with an immortal soul, or rationality, or personality traits... the “essence” of a person rests in his existence. - Martin Heidegger

Our question about Nothing - what and how it, Nothing, is - distorts the subject of the question to its opposite. The question deprives itself of its own subject. Accordingly, no answer to this question is also completely impossible. Indeed, it will necessarily appear in the form: Nothing “is” such and such. Both the question and the answer in the light of Nothing are equally absurd. - Martin Heidegger

The ontological interpretation of human existence as being-in-the-world makes neither a positive nor a negative decision regarding the possibility of being with God. However, thanks to the clarification of transcendence, a sufficient concept of being-here (Dasein) is obtained for the first time, on the basis of which it is now possible to pose the question of how things stand in the ontological sense with the relation of being-here to God. - Martin Heidegger

Until we penetrate with thought into what is, we can never belong to what will be. - Martin Heidegger

To understand the direction in which a thing is already moving on its own means to see its meaning. Understanding such meaning is the essence of comprehension. Understanding involves more than just being aware of something. We are still far from comprehension, while we are simply aware of something. Understanding requires more. It is surrender to what is worthy of questioning. - Martin Heidegger

The lumen of the extension of the coming, the realized and the present is itself pre-spatial, only for this reason can it contain space, that is, take place. - Martin Heidegger

The common experience of time knows only “world time” most intimately and for the most part, but at the same time it always endows it with an EXCLUSIVE relation to the “soul” and “spirit”. And this is even where the expressed and primary orientation of philosophical questioning towards the “subject” is still far away. - Martin Heidegger

The sacred, which is still only the essential space of divinity, which again still only preserves the dimension for the gods and for God, will rise in its luminosity only when, in its long preparation, being itself is enlightened and perceived in its truth. Only in this way, from being, will the overcoming of homelessness begin, in which not only people wander, but the very being of man. - Martin Heidegger

The meaning of being can never be put in opposition to being or to being as the supporting “ground” of being, for the “ground” becomes accessible only as meaning, even if it is an abyss of loss of meaning. - Martin Heidegger

Own being towards death, i.e. the finitude of temporality is the hidden basis of the historicity of presence. - Martin Heidegger

Existence precedes essence. - Martin Heidegger

There is no such thing as a person who is a person because of himself. - Martin Heidegger

Creation is far from being an aesthetic value. - Martin Heidegger

Is the area of ​​the truth of being a dead end or is it the expanse where freedom preserves its essence - let everyone judge this by himself trying to follow the indicated path or, even better, the best one, that is, having blazed a path commensurate with the question. - Martin Heidegger

Each historical era has its own concept of greatness. - Martin Heidegger

The threat to humans does not even come from the possible destructive effects of machines and technical preparations. The real threat has already approached man in his very being. - Martin Heidegger

Horror reveals the Nothing. In horror, “the ground disappears from under your feet.” More precisely: horror takes the earth from under our feet, because it makes existence as a whole slip away. Hence, we ourselves - these existing people - with the general failure of existence, also escape from ourselves. Therefore, in principle, something creepy is done not to “you” and “me,” but to “the person.” Only our pure being, in the shock of this failure, when it has nothing to rely on, is still here. - Martin Heidegger

Increasing thoughtlessness stems from a disease that eats away at the very core of modern man. Today's man is fleeing from thinking... And yet everyone can go on the path of thinking in their own way and within their own limits. Why? Because a person is a thinking, i.e., comprehending being. In order to think, we do not need to “leap over ourselves.” It is enough to stop at what is nearby and think about what is closest to us: about what concerns each of us - here and now, here, on this piece of native land, now - at the present hour of world history. - Martin Heidegger

The man is wandering. A person does not simply embark on a path of wandering. He is always on the path of wandering. The path of wandering that a person follows cannot be imagined as something that simply accompanies him, like a pit into which he sometimes falls. The path of wandering belongs to the internal structure of Dasein in which historical man is involved. - Martin Heidegger

Man is not the master of existence. Man is the shepherd of existence. - Martin Heidegger

A person does not have freedom as a property, but just the opposite: freedom, the existential, the revealing Dasein possesses a person and, moreover, from the beginning, so that it exclusively gives a person a correlation with what exists in his whole... - Martin Heidegger

Man, rather, is thrown into the truth of being by being itself, so that, existing in this way, he can preserve the truth of being, so that in the light of being, being appears as being, as it is... For man, however, the question remains whether his being will be realized in such a way, to respond to this event. - Martin Heidegger

Martin Heidegger

(1889-1976)

“Not a single creature, except man, knows about its finitude, mortality, and only because of this does it understand time, and with it existence itself”

The outstanding German philosopher Martin Heidegger was born in Messkirch near the Black Forest in the family of a craftsman, professed Catholic faith, ideas of order and justice. For several years Martin studied at a Jesuit college, and later at a Catholic gymnasium in Freiburg. Here he goes to university. A young and inquisitive young man is interested in philosophy and attends hourly lectures on mathematics, history, and natural science. Bin gets acquainted with the latest achievements of physics, in particular, with A. Einstein’s theory of relativity.

The life path of a philosopher is determined by the following milestones: defense of a dissertation; assistant professorship with E. Husserl, the position of professor in Marburg, later in Freiburg; prohibition of teaching activities during the Second World War; assertions as a thinker, behind whose thoughts post-war Europe and almost the entire civilized world build their worldview.

M. Heidegger's worldview was formed under the influence of the philosophy of Fichte and Hegel, Rickert and Dilthey, Husserl and Sheller. Future great philosopher was interested in the works of ancient thinkers, especially Plato, and paid tribute to Kant.

Among the main works of M. Heidegger are: “Being and Time”, “Basic Problems of Phenomenology”, “What is Metaphysics?”, “On the Essence of Truth”, “Nietzsche”, “Letter on Humanism”, “From the Experience of Thinking”, “Hegel and the Greeks”, “The Essence of Language”, etc.

M. Heidegger defined the main question of philosophy as the question of the “meaning of being.” The philosopher devotes his main work “Being and Time” to this topic. Comprehension and understanding of being, according to the philosopher, is possible only through penetration into “time,” which, in turn, is comprehended through the prism of finite, existential-temporal, individual-personal historicity. Man appears as expressed historicity; for being-in-the-world, it is not a fool, not the finitude of identical moments “now,” that arises, but the fundamental existential self-centeredness of human existence, or here-now-being (here-of-being - Dasein).

In the works “Being and Time”, “Basic Problems of Phenomenology”, “Kant and the Problem of Metaphysics”, “On the Essence human freedom”, “Being and Truth”, etc. M. Heidegger renounces the traditional understanding of history, which, according to the scientist, was based on the priorities of the categories “subject and object”, “matter”, “spirit”, “cognition”, “practice” ", while offering a new approach to considering historical process- analysis of it as an “institution of man” in the sphere of freedom, as the direct existence of humanity, its true existence.

The life and creative path of M. Heidegger is closely connected with the historical events that befell his generation. The philosopher persistently studied natural sciences and philosophy, mathematics and theology. He was interested in the works of Hegel and F. Nietzsche. He polemicized with V. Dilthey and F. Dostoevsky; defended his doctorate under the guidance of G. Rickert; headed the department of philosophy at the University of Freiburg after E. Husserl; was the rector of the same university. During the “mass conscription” 1944 p. M. Heidegger built fortifications to protect the Reich, and with the arrival of the French occupation troops he suffered persecution and a ban on teaching. All this, of course, affected his philosophical views: philosophy of history of M. Heidegger - the search for true being and freedom. It is this search that makes it extremely valuable and constructive in our time.

World history, according to M. Heidegger, is history, the subject of which is not a class, not a nation, not a social group, but a people. The differentiation of a people into social groups and confrontational confrontation between these groups (for example, class or national, ethnic or religious) destroys the integrity of the subject, and at the same time the decline of its history begins.

Interesting and extremely profound is M. Heidegger’s statement about world history as the history of the existence of a people in the world. The central concept is the concept of the world - a unique system of symbols, values, principles in which human life unfolds. This is a phenomenal sphere of meanings like possible ways understanding and interpreting things. Meanings are fixed in language. They are passed on from generation to generation through traditional fundamental ideas and customs that determine the direction and style of life and predetermine its qualitative characteristics. The primary historical basis for the existence of a people in the world is myth. It is through the involvement of new generations in understanding the myth that the integrity of the people is formed and ensured, and historicity is preserved as being in the world of life programs and projects inherited by new generations.

Thoughtful comprehension of his approach testifies to the scientist’s deep understanding of the essence of historicism as an ideological, moral and spiritual worldview unity of generations through centuries and social vicissitudes, protecting and embodying their uniformity in objective and practical forms of culture - a mentality that distinguishes them from other peoples of the world and ensures equal coexistence with them in the bosom world history. Without recognizing this fact, it is almost impossible to explain from a scientific point of view the question of why, to this day, in the age of the computer revolution and space travel, grandparents continue to tell their grandchildren seemingly primitive fairy tales and stories, why respected and serious publishers they publish folk tales about why, in the end, a person reaches out to the primary source of his consciousness - to myth, and why he has not yet lost his constructive-integrating function.

The world, according to M. Heidegger, is a mythologically substantiated way of life, the existence of a people, which unfolds into a system of everyday practical relationship to the earth, sky, parents and gods - that is, to what the scientist calls the internal existence, without which the world, as a mythological project of existence, does not exist. The meaning of the world history of the people is to preserve the fundamental unity of the four principles (earth, sky, mortals and gods) set by the primary worldview field of consciousness. If any of the elements of first-class appearance falls out of the orbit of thinking of subsequent generations, the integrity of being in the world is destroyed. The people are faced with the problem of survival: the only historical subject turns into a shapeless mass, into material for the implementation of projects of another people. The destruction of the world of symbols and historical memory means a people’s loss of their historicity.

The realities of today's history confirm the deep realism of M. Heidegger's historiosophical reflections. They appear especially clearly on the territory of Ukrainians, who are striving to revive their historicity, sovereignty, and independence.

In a rather original way, M. Heidegger defines the historical boundaries of the existence of a people in the world. Let us remember St. Augustine: this or that people, having gone through the stages of its development, is steadily moving towards decline. The same point of view was shared and developed by O. Spengler: he determined the historical limits of culture for approximately millennia. M. Heidegger argues differently. Every nation has its own end of the world; being in the world is at the same time being to the end, i.e. being to death. However, this does not mean the end is fatally predetermined. After all, the possibility of struggle always remains: determination in the struggle for existence returns the people to the forgotten or abandoned spiritual heritage. Through the risky revival of an interrupted tradition, the people restore their mythopoetic world (partially preserved by great art) and again gain independence in relations with other peoples. It is here that the axis of the historical aspiration of the people in the world passes.