corrections relatively necessary:
I
In 1927 M. Heidegger issued his critical overcoming of a conventional metaphysics
conceiving the human nature. That cannot be cause of a categories under
determination of an objectivity, because in that case human, mankind, would
be declassified on the level which is described (maybe just partly, but still is)
in the philosophy of Rene Descartes*1*, where we can observe that “human” has
mostly object-like qualities. This was, thanks to Hegel*2*, finally solved in the
first scientific attempt of conceiving the problem of duality of a human soul in relation to the
body, likewise in Descartes, but in dialectical and spiritual way.
Thus human is an “existential”
The true shape, in which truest existstence dwells, can only be the scientific
system of such a truths:
1. To help bringing up the philosophy closer to the form of science is love
of knowing, thus formally: actual knowing. The actual knowing is inner
necessity so far setting aside the accidental matter of a person and motivation;
the truth exists only in what is called religion of being, thus knowledge of the
Absolute. By suppressing the differentiation of the Notion and restoring the
feeling of the essential being is “to bring thing closer”.
2. In it-self, that life is indeed one of an untroubled quality, and
unity with itself, for which otherness and alienation are not of a serious matters;
but in it-self, in abstract universality, in which the naturality of the divine,
altogether, left our investigation of the account. If the form is declared to be
same as the essence, then it is a mistake to suppose that re-cognition can be
satisfied with the in-itself essence, but can get along with the form.
3 .The true is the whole. But the whole is nothing but the
essence consummating itself through its development. For mediation is
nothing beyond self moving self-same-ness; or, it is a reflection into self, the
moment of the “I” which is for itself pure negativity, or when is reduced to.
- 1 -
[-- Mentioned perhaps the entire circle of philosophical system in general; if I'd make a reference, it would take
me more
space than the “article” itself (!) / Also I do not have a certain copy to proof my argument handy.]
It is a pure abstraction; thus simple becoming. Pure self-recognition is absolute
otherness.
“Dasein” and Being
This Heideggerian term cannot be translated but is to be transformed into
a phrase “being-there-at-the-presence”. Human is being thrown into the world by
force of Dasein, and thus begins his Being. The question of being is
extremely important for entire phenomenology. The human being is everytime
under “Stimmung”, kind of “instrumentalisation of moods”, under
which is certain human influenced. The most radical is “Angst”, that brings us
to an existence in-itself beyond our own being. It shows us our own being in a
way that opens the emptiest space of the whole emptiness: our possible nonexistence,
because it opens the hidden fact of the very “Nothing”.
Definition:
Let's try to ask on this question. What is “nothing”? Already the first
impression shows something unusual. Already “nothing” is understandable as
a considering of “something”. Exactly from being we can derivate
differences. The question that asks on the essence of what is nothing –shows
us an antinomycal position. So that is the reason why the question is losing
its object.
According to this theory is impossible to answer; thus this even making the “logic”
without basics of logic; universal “logic”. If the thinking which is always about
something, thus simply we can determine “Nothing” as a antinomy of
human thinking.
But is it possible to break the logic? With the human reason we can make
“Nothing", a problem. Nothing is negation of all that exists. Although here,
“Nothing” is a determination of a question of the higher position that has the
antinomy of an antinomy. Negating of something is one of the common idea
of “logic”. Specifically act of the reasoning. How is that possible to talk about
nothing? No – as a negation means higher determination of that is under
question of nothing as a different question of negation? It is the reason inside
negation of existence the conception “No”? This question is not yet quite well
- 2 -
successfully formulated. Nothing is more original that 'No', and negation.
Negation is an act of human reason as a negation of act of reason. Thus even
reason is based upon nothing. How is that possible that reason is developing
a result of question about nothing? If we can ask about nothing –on “no” by
itself, it must be somehow behind us. We must get with acquaintance with it, and
within it.
Total versatility of being must be being to be determinate before the negation, where
appears “nothing”.
Thus Dasein is not only an interface of our possible non-existence that
evokes our mortality, but also indicated temporality of being that has several
characters, like a “scheduling” or operation, which means the “activity”. But
Heidegger did not stop at the anthropological phase of his philosophy, he
went even further.
“Kehre”, or The “Reverse”
Heidegger is exterminating the “space-times”, the epochs, or
the “retentions” as a fragments of human thinking throughout the human
history from Aproximedros to Nietzsche. The conception of being is for
Heidegger shown as chreon in Anaximadros, Plato’s idea, energeia in case
of Aristotle and Descartes’ perceptio. In the philosophy of I. Kant it was
Vorstellen and Shelling’s Wille. What is the collected denominator?
The mentioned temporality of being, even one step up, Dasein,
is losing its temporal meaning, thus the position of meaning of being is
forced to be locked in the “permanent presence”.
The force of the permanent presence makes again such an
emptiness, but now in the meaning of being, thus presence itself as a
“Nihil”; thus the fact that every-thing was like, is like and will be alike, means that
it is a pure “Nothing”. Suspendation of a temporality, the suspendation of a
time of being itself is dominating thought of the late Heideggerian system of
thinking.
The “Total manipulation”, that is nivelising the space, also the time, what
there was, and also what there, will be, is always throughout the whole
Absolute, The True is available and removable, thus replaceable. Therefore
- 3 -
the most extreme sense of being is total emptiness of itself.
There is only one “Task of Thinking” and the last possibility for being under
the totality of Ge-Stell:
Constantly re-think every-thing. Train the
techniques to receive the adequate view of being-at-presence, and
make ourselves available from the position of each being of Dasein
to reformat ourselves to be required to any kind of being. Thus then
train ourselves to not being treated and absorbed by Dasein.
All is a mater of TIME.
---
References; names used in the article:
*1* R. Descartes: René Descartes (/deɪˈkɑːrt/ day-KART, also UK: /ˈdeɪkɑːrt/ DAY-kart,[15][16][17]
French: [ʁəne dekaʁt] (listen); Latinized: Renatus Cartesius; adjectival form: Cartesian[18] /kɑːrˈtiːziən,
-iːʒən/;[15] 31 March 1596 – 11 February 1650) was a French philosopher, mathematician, and
scientist. A native of the Kingdom of France, he spent about 20 years (1629–1649) of his life in the
Dutch Republic after serving for a while in the Dutch States Army of Maurice of Nassau, Prince of
Orange and the Stadtholder of the United Provinces. One of the most notable intellectual figures of
the Dutch Golden Age,[19] Descartes is also widely regarded as one of the founders of modern
philosophy. [source: wikipedia.org]
*2* G.W. Friedrich Hegel: Georg Wilhelm Friedrich Hegel (/ˈheɪɡəl/;[27][28] German: [ˈɡeːɔʁk
ˈvɪlhɛlm ˈfʁiːdʁɪç ˈheːɡl̩];[28][29][30][31][32] August 27, 1770 – November 14, 1831) was a German philosopher
and an important figure of German idealism. He achieved wide recognition in his day and—while
primarily influential within the continental tradition of philosophy—has become increasingly influential
in the analytic tradition as well.[33] Although Hegel remains a divisive figure, his canonical stature
within Western philosophy is universally recognized. [source: wikipedia.org]
---
References are to be mentioned on used materials are various; in Cartesian Questions it is mostly Rules for
the Direction of the Mind, Meditation on the First Philosophy, etc., ideas concerning Nietzsche and
his conception of time, space and notion of e. g. the eternal reoccurrence is being here undertaken the entire late
body of his works, notably: Thus Spoke Zarathustra, Joyful Wisdom, The Will to Power. Ideas of
voluntarism & early N.'s period is being captured by The World as Will and Representation by Arthur
Schopenhauer, in case of Hegel it's Phenomenology of Spirit and finally material for this overview of
Martin Heidegger's 'problem' was leading his unfinished masterpiece dedicated to his mentor E. Husserl, Being
and Time. In the mentioned idea of otherness, and imagining the essence of human ego & it's empirical and a
priori faculties I refer to Fichte. I. Kant: his major Four Critiques.
- 4 -