Jesus Adrian

La idea de que la fenomenología de Husserl representa una suerte de filosofía reflexiva, basada en una metodología que desarrolla la tradición cartesiana, se ha convertido en una creencia ampliamente difundida en la literatura filosófica. Este énfasis puesto por Husserl en la reflexión fue arduamente criticado por Heidegger. Desde entonces resulta frecuente encontrarse con la afirmación de que Husserl y Heidegger desarrollan dos conceptos de fe-nomenología diferentes, incluso antagónicos. No se trata de seguir alimentando esta discusión historiográfica. Aquí, por una parte, se muestra el núcleo de la temprana crítica heideggeriana en el transcurso de sus primeras lecciones de Friburgo y Marburgo y, por otra, se sopesan algunas de las observaciones críticas de Heidegger a Husserl a la luz de evidencias textuales de la fenomenología husserliana, ignoradas no sólo por Heidegger, sino también por un sorprendente número de reconocidos especialistas en el campo de la filosofía, de las ciencias cognitivas y de la filosofía de la mente.The idea that Husserl’s phenomenology is a kind of reflective philosophy inspired by the Cartesian tradition has become a common-place in the philosophical literature. Heidegger was one of the first thinkers who criticized the Husserlian emphasis on reflection. Since then it is easy to find the affirmation that Husserl and Heidegger developed two different, even antagonistic concepts of phenomenology. Here is not the place to continue embracing this discussion. One the one hand, the present article shows Heidegger’s early criticism developed in the course of his first lectures in Freiburg and Marburg. On the other hand, it weighs up some of Heidegger’s critical remarks regarding the reflective nature of Husserlian phenomenology in the light of important textual evidences ignored not only by Heidegger, but also by a surprising number of specialists in the fields of philosophy, cognitive sciences, and philosophy of mind.

Resumo A recente publicação dos três primeiros volumes dos Cadernos negros de Heidegger reavivaram a controvérsia política em torno do seu envolvimento com o nacional-socialismo. Também é indiscutível que os Cadernos negros contêm alguns comentários controversos e ambivalentes sobre os judeus e o Judaísmo – um fato que reabriu o Caso Heidegger. A partir desta, o artigo aborda quatro problemáticas. Em primeiro lugar, explica-se o que são os Cadernos negros. Em segundo lugar, há uma breve descrição do Caso Heidegger e uma avaliação do estado actual da investigação. Em terceiro lugar, o artigo analisa o papel e o significado que Heidegger dá a Bodenständigkeit, Heimat e Volk como elementos de coesão da identidade. Por último aborda-se a questão do antijudaísmo. Palavras-chave : Heidegger, judaísmo, ontologia, pátria, povoThe recent publication of the first three volumes of the so-called Black Notebooks has re-kindled the political controversy regarding Heidegger’s involvement with National Socialism. It is also indisputable that the Black Notebooks contain some controversial and ambivalent statements about the Jews and Judaism—a fact that has triggered a re-opening of the Heidegger Case. Proceeding from this idea, the present work addresses the following four problematics. First, it is explained what are the Black Notebooks. Secondly, a brief description of the so-called Heidegger Case is provided as well as a review of the current state of the investigation. Thirdly, an analysis is offered of the role and meaning that Heidegger gives to Bodenständigkeit, Heimat and Volk as unifying elements of identity. Lastly, the prickly subject of Heidegger’s anti-Judaism is settled. Keywords : Heidegger, homeland, judaism, ontology, people

The revolution of informational technologies and the redefinition of capitalism have built up a new society: the net-society. This new form of social organization is strongly based on transnational economical structures and institutions that tend to a gradual leveling of life styles all over the planet. But, on the other side, we assist to the arising of diverse movements that in the name of multiculturalism, nationalism, ecologism, integrism or feminism try to preserve national, religious, ethnical or gender identities. In this sense we characterize the phenomenon, where the global and local dimensions are interconnected, with the concept of “glocalisation”. In the frame of this new “glocal” reality we show different forms of reconstruction of the collective identity. On the one hand, we offer a short analysis of the main traces of globalisation in order to have a general overview of how social, political and economical structures have changed in this last two decades; on the other hand, we sketch out different possibilities of identity reconstruction, paying special

The present paper outlines the main points of Heidegger’s philosophical program starting from his early lectures of Freiburg. This program is founded in two fundamental questions. On the one hand, a thematic question: the phenomenon of life and its different forms of manifestation and apprehension. On the other hand, an eminently methodological question, namely the question of how it is possible to access in a correct manner to the primary sphere of life. This last issue conducts the young Heidegger to a first and deep questioning of Husserl’s reflexive phenomenology that ends up in his hermeneutic turn of phenomenology.

Prispevek raziskuje specifično funkcijo, ki jo mlademu Heideggru mora izpolnjevati hermenevtika faktičnega življenja. Najprej sledimo tistim avtorjem, ki so po Heideggrovem mnenju vzeli resno fenomen življenja. Nato opisujemo metodološko problematiko, ki vsebuje konkretni dostop do orginarne življenjske sfere. Nato preidemo na poglavitne razlike med Husserlovo refleksivno fenomenologijo in Heideggrovo hermenevtično fenomenologijo. Na koncu pokažemo nalogo formalno-naznačujoče hermenevtike s katerim je tesno povezana pojmovna artikulacijo poglavitni ontoloških struktur človeške tubiti.The present article tackles the specific function that the young Heidegger assigns a hermeneutic of factical life. First I remember those authors that in Heidegger’s opinion have undertook seriously the phenomenon of life. Than I analyze the methodological problem of an appropriate access to the original sphere of live. In this point we can establish the basic differences between Husserl’s reflexive phenomenology and Heidegger’s hermeneutic phenomenology. And finally I show how Heidegger understands hermeneutics as a conceptual articulation of the ontological structures of human being

The secret of Being and Time and of its constant cultural and philosophical presence lies in its unusual hermeneutical richness. Being and Time becomes, so to speak, a precise seismometer capable of detecting the slips and falls of the contemporary era with surprising accuracy. It offers us an exact scan of the ethical and moral conscience of our time. Being and Time does not develop a philosophical theory among others, rather it faces the challenge of thoroughly reflecting upon the dilemma that is constantly present in philosophy, namely the question of human being and its relation to being in general. From this point of view, I would like to consider the possibility of reading this fundamental work of Heidegger as an ethics of existence, that is, as book that promotes a cultivation of the self.El secreto de Ser y tiempo y de su constante presencia cultural y filosófica descansa en su particular riqueza hermenéutica. Ser y tiempo es un sismógrafo capaz de detectar con una asombrosa precisión los corrimientos y las fallas de la era contemporánea, ofreciéndonos a la par una radiografía exacta de nuestra situación moral y ética. Este libro no desarrolla una teoría filosófica más, sino que se embarca en la aventura de pensar a fondo el problema central de la filosofía, a saber, la cuestión de la existencia humana y de su relación con el ser. Desde este punto de vista se plantea la posibilidad de leer la obra magna de Heidegger en términos de una ética del cuidado, es decir, como obra que promueve un cultivo de sí