Стихотворение Вяч. Иванова "Fio, ergo non sum": философская интерпретация в перспективе проблемы бытия
The paper explores the conceptual links between Vyacheslav Ivanov's poem "Fio, ergo non sum" and the cartesian cogito. Special attention is given to the way the concepts of "Being" and "becoming" function in Ivanov's text. The article conveys the poet's controversial combination of the description of the '"crisis of individualism" and the medieval Christian perception of Being.
This paper examines ontological strategies of Western existential philosophy (its “atheistic” current) and the Buddhist school (darśana) of mādhyamaka. We can discover similar phenomenological strategies together with extreme differences in anthropology and the value purposes (personalism and deconstruction of classic European subject in the existential philosophy and radical impersonalism of Buddhism). We suppose that Heidegger, Sartre and Buddhism have comparable theories of consciousness. The mādhyamaka’s “śūnyata” (emptiness) is comparable with Heideggers’s and Sartre’s “Nothingness” (though they are not absolutely similar) and we can discover primacy of negativity in both cases. We also try to substantiate that the position of mādhyamaka was a radical nihilism and not scepticism contrary to the opinion of a number of modern buddologists. And what is also important for us is the problem of the “unhappy consciousness” (be it the Buddhist “duḥkha” or “Sorge”of Heidegger, or Sartre’s “Nausea”) and different attitudes of thinkers towards it.
This study deals with the reception of Edmund Husserl's phenomenology in Martin Heidegger's fundamental ontology. The study targets those elements common to the two philosophic systems that explain how the phenomenology influences the launch of Martin Heidegger's basic philosophic attitudes, namely, Husserl's theory of intentionality and perception, material a priori and categorical contemplation, and specifically Husserl's transcendental philosophy.
The paper outlines the concept of absolute truth as presented in Wittgenstein’s On Certainty and Descartes’ cogito.
This work shows that being must originally be understood as implication. We begin with what Heidegger calls Hegel’s ‘new concept of being’ in the Phenomenology of Spirit: time as history is the essence of being. This concept however, is not univocal—for supersession means destroying-preserving. Hegel shows himself to be the thinker of truth as essentially ambiguous; and the Phenomenology is onto-heno-chrono-phenomenology, the history of the being and unity, time and aspect, of the concept’s ambiguity. For Heidegger however, conceptual ambiguity confirms that Hegel’s history of being is stuck in a vulgar interpretation of time; and the Phenomenology can explain neither the origin of this time, nor the necessity of negation for the historical determination of being—for Hegel cannot think the ground of the concept of being, that is, the grounding of the ground. If Heidegger argues however, that the Phenomenology is predetermined by its ancient point of departure, we must go back to the Greeks, back to Aristotle’s original insight (overlooked by the entire history of philosophy as metaphysics): being and unity imply one another—for they are essentially implications. Thus the question of the meaning of being becomes the question of the meaning of implication.
This paper examines ontological and phenimenological strategies of Buddhism in general and the Buddhist school (darśana) of mādhyamaka. The mādhyamaka’s “śūnyata” (emptiness), for example, is comparable with “Nothingness” in Western existential tradition (though they are not absolutely similar) and we can discover primacy of negativity in both cases. We also try to substantiate that the position of mādhyamaka was a radical nihilism and not scepticism contrary to the opinion of a number of modern buddologists. And what is also important for us is the problem of the “unhappy consciousness” (the Buddhist “duḥkha”) and different attitudes of thinkers towards it.
Unity and Aspect has been short-listed as a finalist for the 2019 Prix Mercier.
What is first philosophy today? In Unity and Aspect, the questioning begins with a new (old) approach to metaphysics: being is implied; it is implied in everything that is; it is an implication. But then, the history of philosophy must be rethought completely – for being implies unity, and time, and the other of time, namely, aspect. The effect on the self and on self-understanding is radical: we can no longer be thought as human beings; rather, reaching back to the ancient Greek name for us (phos), Haas seeks to rearticulate us as illuminating, as illuminating ourselves and others, and as implicated in our illuminations. Unity and Aspect then provokes us to problematize words and deeds, thoughts and things – and this means reconsidering our assumptions about history and survival, meaning and universality, sensibility and intimacy, knowledge and intentionality, action and improvisation, language and truth. And if Haas suspends the privilege enjoyed by our traditional philosophical concepts, this has implications for fields as diverse as ontology and phenomenology, ethics and aesthetics, education and linguistics, law and politics.
Review of Unity and Aspect by Mark Tanzer:
“Haas’ book is unique...his own foray into metaphysics...an original metaphysics written in a way that is designed to afford a unique angle on the problems of metaphysics, specifically in their ineluctably problematic character”.