Heidegger Martin: Biography, Philosophy

Heidegger Martin (years of life - 1889-1976) is one of the founders of a philosophy like German existentialism. He was born in 1889, on September 26, in the Meskirche. His father, Friedrich Heidegger, was a small artisan.

Heidegger is preparing to become a priest

From 1903 to 1906, Heidegger Martin visited the gymnasium in Constanta. He lives in the "House of Conrad" (Catholic boarding school) and is preparing to become a priest. Martin Heidegger continues his studies for the next three years. His biography at this time is marked by the fact that he visits the Archbishop's Gymnasium and Seminary in Breisgau (Freiburg). September 30, 1909, the future philosopher becomes a novice in the Jesuit monastery of Tizis, located at Feldkirch. However, already October 13, was forced to go home because of the pains in the heart of Martin Heidegger.

His brief biography continues with the fact that he studied at the Theological Faculty at the University of Freiburg between 1909 and 1911. He also deals with philosophy alone. At this time, Martin Heidegger publishes his first articles (his photo is presented below).

Spiritual crisis, a new direction of study, defense of the thesis

From 1911 to 1913, he was experiencing a spiritual crisis and decided to leave the theological faculty, continuing his studies at the University of Freiburg. Here Martin Heidegger studies philosophy, as well as natural and humanities. He studies Husserl's work Logical Research. In 1913, Heidegger Martin defended his thesis, and two years later became an assistant professor at the University of Freiburg.

Marriage

In 1917, the philosopher married. The Thinker marries Elfrida Petri, an economics student in Freiburg. Heidegger's wife is the daughter of a Prussian high-ranking officer. Her religion is Evangelical-Lutheran. This woman immediately believed in the high destiny and genius of her husband. She becomes his support, secretary, friend. Under the influence of his wife, over time, Heidegger's alienation from Catholicism is growing. In 1919 the first son, Georg, was born in the family, and a year later - Herman.

Work as a privat-docent, lectures on ontology

From 1918 to 1923, the philosopher is assistant to Husserl and privat-docent at the University of Freiburg. In 1919, he broke with the system of Catholicism, and a year later the friendship of this philosopher with Karl Jaspers begins. From 1923 to 1928, Heidegger conducted lectures on ontology. Ontology of Martin Heidegger promotes the growth of his popularity. He is invited to the University of Marburg as an extraordinary professor.

Work in Marburg

Heidegger's financial situation is improving. However, the town itself, the scanty library, the local air - all this irritates Martin, who would have settled more readily in Heidelberg. This is where his friendship with Karl Jaspers attracts him. Heidegger's saving spiritual philosophical search, as well as the hut in Todtnauberg (pictured below), is near the native places - work on wood, mountain air, and most importantly - the creation of a book called "Being and Time," which became a classic work of the 20th century . Heidegger's lectures are very popular among students. However, there is no mutual understanding with colleagues, except R. Bultman, a well-known Protestant theologian.

Heidegger - Husserl's successor at the University of Freiburg

The book "Genesis and Time" is published in 1927, and the next author of it becomes Husserl's successor at the Department of Philosophy in his native University of Freiburg. In the years 1929-30. He reads a number of important reports. In 1931, Heidegger appears sympathy for the National Socialist movement. The rector of the University of Freiburg (pictured below) he becomes in 1933. At the same time, the organization of the "camp of science", as well as propaganda performances in Tübingen, Heidelberg and Leipzig.

Heidegger appears in 1933 among a relatively few famous personalities who collaborate with Nazism. Among his ideological aspirations, he finds something in tune with his mentality. Heidegger, immersed in his studies and thoughts, does not have the time and a special desire to read into the works of fascist "theoreticians" and Mein Kampf of Hitler. The new movement promises greatness and renewal of Germany. Student unions contribute to this. Heidegger, whom students have always loved, knows and takes into account their moods. The wave of national animation carries him. Gradually Heidegger falls into the network of various Nazi organizations, located in the University of Freiburg.

In April 1934, the philosopher voluntarily left the post of rector. He is developing a plan for the creation of the Academy of Assistant Professors in Berlin. Martin decides to go into the shadows, as dependence on the policy of National Socialism is already burdensome. This saves the philosopher.

Military and post-war years

Over the next years he makes a number of important reports. In 1944, Heidegger was called to dig trenches in the people's militia. In 1945 he traveled to the Meskirch to hide and tidy up his manuscripts, and then reported to the then existing cleaning commission. Heidegger also corresponded with Sartre, is friends with Jean Boffre. From 1946 to 1949, the ban on teaching continued. In 1949, he made four reports in the Bremen Club, which were repeated in 1950 at the Academy of Fine Arts (Bavaria). Heidegger participates in various seminars, visits Greece in 1962. He died on May 26, 1978.

Two periods in the work of Heidegger

Two periods are singled out in the work of this thinker. The first one lasted from 1927 to the mid-1930s. In addition to Being and Time, in these years Martin Heidegger wrote the following (in 1929): "Kant and the problems of metaphysics," "On the essence of the foundation," "What is metaphysics?". Since 1935, the second period of his work begins. It lasts until the end of the life of the thinker. The most significant works of this period are: the work "Helderin and the Essence of Poetry" written in 1946, "Introduction to Metaphysics" in 1953, "Nietzsche" in 1961, "On the Way to Language".

Features of the first and second period

The philosopher in the first period tries to create a system that is a doctrine of being, considered as the basis of human existence. And in the second Heidegger interprets various philosophical ideas. He refers to the works of such authors of antiquity as Anaximander, Plato, Aristotle, as well as to the works of representatives of the New and Newest Times, such as RM Rilke, F. Nietzsche, F. Gelderlin. The problem of language in this period becomes for this thinker the main theme of his reasoning.

The task that Heidegger set for himself

Martin Heidegger, whose philosophy interests us, saw his task as a thinker in justifying a new teaching on the meaning and essence of being. He sought to achieve this goal to find means that help to increase the adequacy of the transmission of thoughts through language. The philosopher's efforts were aimed at conveying the subtlest shades of meaning, making maximum use of philosophical terms.

Very ingenious language written the main work of Heidegger, published in 1927 ("Being and Time"). For example, N. Berdyaev considered the language of this work "unbearable", and the numerous word formations (the word "mozhestvovanie" and others) - meaningless or, at least, very unsuccessful. The language of Heidegger, however, like Hegel's, is peculiarly expressive. Undoubtedly, these authors have their own literary style.

The impasse in which Europe turned out to be

Martin Heidegger aspires in his works to identify the attitudes of Europeans' thinking, which can be called the foundations that gave rise to the current undesirable state of European civilization. According to the philosopher, the most important of them suggested that people should focus on overcoming the culture of thought, which lasts 300 years. Europe led to a dead end precisely it. From this impasse, one should look for a way out, listening to the whispers of being, as Martin Heidegger thought. His philosophy in this matter is not fundamentally new. Many thinkers in Europe were worried about whether humanity is heading in the right direction and whether it is worth changing its path. However, thinking about this, Heidegger goes further. He puts forward the hypothesis that we may be the "afterlife" of a historical accomplishment that approaches its end, in which everything is completed in the "tedious order of uniform". In his philosophy, this thinker does not put forward the task of saving the world. His goal is more modest. It is to understand the world in which we live.

Analysis of the category of being

In philosophy, his main focus is on the analysis of the category of being. This category he fills with a kind of content. Martin Heidegger, whose biography was presented above, believes that being from the very beginning means philosophical Western European thought and is still the same as the presence from which the present sounds. According to the generally accepted view, the present forms a characteristic of time in contrasting it with the past and the future. Time is defined as being presence. Heidegger's existence is the existence in time of various things, or existence.

Human existence

According to the opinion of this philosopher, human existence is the main point of understanding of existence. He denotes human being the special term "dasien", thereby breaking with the previous tradition of philosophy, according to which the term denotes "being," "existing being." According to the researchers of Heidegger's work, he "dasien" means, rather, the existence of consciousness. Only a person knows that he is mortal, and only he knows the temporality of his existence. He is able, through this, to realize his being.

Getting into the world and being in it, a person experiences a state of care. This concern appears as a unity of 3 moments: "running ahead", "being in the world" and "being with an inner world". Heidegger believed that being an existential being means first of all being open to the knowledge of everything that exists.

The philosopher, considering as "running ahead" "care", wants to emphasize the difference between the being of man and all other material being in the world. Human being seems to be constantly "slipping forward". It thus includes new opportunities, fixed as a "project". That is, the being of a person projects itself. The realization of its movement in time is realized in the project of being. Therefore, one can consider such being as existing in history.

Another understanding of "caring" ("being with an inner world") means a special way of treating things. Man treats them as his companions. The structure of care unites the present, the future and the past. The past is Heidegger as abandonment, the future as a "project" that affects us, and the present is doomed to be enslaved. Being can, depending on the priority of one or another element, be unauthentic or genuine.

Unreal Genesis

We are dealing with a non-genuine being and existence corresponding to it, when in the being of things the superiority of the component of the present obscures its finiteness from man, that is, when being is wholly absorbed by the social and objective environment. According to Heidegger, a non-genuine existence can not be eliminated by a transformation of the environment. In his conditions, a person is in a "state of alienation." Heidegger calls the non-genuine mode of existence, characterized by the fact that man is immersed entirely in the world of things, dictating his behavior, by being in an impersonal Nothing. It determines the everyday existence of man. A being put into nothingness, thanks to the openness of the latter, is attached to the elusive being. In other words, he can comprehend things. Being a condition for the possibility of its disclosure, Nothing sends us to the existing. Our curiosity gives birth to metaphysics. It provides a way out of the being of the knowing subject.

Metaphysics in Heidegger's interpretation

It should be noted that Heidegger, thinking about metaphysics, interprets it in his own way. The interpretation offered by Martin Heidegger is quite different from the traditional understanding. What is metaphysics, according to tradition? It has traditionally been considered synonymous with philosophy as a whole or some part of it that ignores dialectics. The philosophy of modern times, in the opinion of the thinker of interest to us, is the metaphysics of subjectivity. This metaphysics, moreover, is complete nihilism. What is her fate? Heidegger believed that the old metaphysics, which became synonymous with nihilism, in our era ends its history. In his opinion, this proves the transformation into anthropology of philosophical knowledge. Having become anthropology, philosophy itself perishes from metaphysics. Heidegger believed that the testimony of this is the proclamation of Nietzsche's famous slogan "God is dead." This slogan means, in fact, a rejection of religion, which is a proof of the destruction of the grounds on which the most important ideals rested and human notions of goals in life were based.

Nihilism of our time

Heidegger Martin notes that the disappearance of the authority of the church and God means that the place of the latter occupies the authority of conscience and reason. Historical progress is replaced by a flight into the sphere of the sensible from this world. The goal of eternal bliss, being the otherworldly, is transformed into earthly happiness for a multitude of people. The spread of civilization and the creation of culture is replaced by the care of the religious cult, as Martin Heidegger points out. Technology and reason come to the fore. What formerly was a feature of the biblical God - the creative principle - now characterizes human activity. Creativity of people turns into gesheft and business. After that comes the stage of decline of culture, its decomposition. Nihilism is a sign of the New Age. Nihilism, according to Heidegger, is the truth that the former goals of all things have been shaken. This truth comes to domination. However, with a change in attitude towards basic values, nihilism becomes a clean and free task of establishing new ones. Nihilistic attitude to values and authorities is not, however, a halt to the development of culture and human thought.

Is the sequence of epochs random?

It should be borne in mind when referring to Martin Heidegger's philosophy of history , which, according to him, is not a random sequence of epochs held by being. It is inevitable. The thinker believed that the coming of the future people can not accelerate. However, they can see it, you just need to learn to listen to the existence and ask questions. And then a new world will imperceptibly come. He will, according to Heidegger, be guided by the "instinct", that is, to subordinate to the planning task all possible aspirations. So subhumanity will turn into a superman.

Two types of thinking

It is necessary to go through a long path of error, error and knowledge in order for this transformation to happen. The comprehension of nihilism, which struck the European consciousness, can make its own contribution to overcoming this difficult and long way. Only a new philosophy, not connected with the "scientific philosophy" of the past, can successfully follow the study of the world by listening to it. Heidegger sees in the development of philosophy of scientific alarming symptom, saying that in her fathoms thinking fades away and grows counting. These two types of thinking stand out in a work called "Otreneshennost", published in 1959. Their analysis is the basis of the theory of cognition of phenomena in the sphere of social life. According to Heidegger, calculating or calculating thinking explores and plans, calculates opportunities, while not analyzing the possible consequences of their implementation. This type of thinking is empirical. He is not able to focus on reigning in all sense. Perceptive thinking breaks away from reality in its extremes. However, in the presence of exercises and special training, it can avoid this extreme and reach the truth of being itself. According to Heidegger, this is possible thanks to phenomenology, which is a "knowledge of interpretation", as well as hermeneutics.

What is true, according to Heidegger

Many questions were highlighted in his works by Martin Heidegger. His ideas concern, in particular, how to establish the truth. This thinker, discussing it, and also about comprehending being in the work called "On the Essence of Truth", proceeds from the fact that the ordinary reason of a man acts through thought as a means of achieving it. However, what is true? Martin Heidegger briefly answered this question in this way: "This is real." The thinker points out that what we call true is not only existent, but, above all, our own statements about it. So how to avoid falsehood and reach the truth? To achieve this, you should refer to the "binding rules". Being, in the opinion of this philosopher, something eternal and lasting, not based on the doom of people and fleetingness, the truth is acquired by a person entering the realm of the discovery of all things. At the same time, freedom is thought of by Heidegger as "the assumption of being." It is a necessary condition for achieving truth. If there is no freedom, there is no truth. In cognition, freedom is the freedom of wandering and searching. Wanderings are a source of error, but it is human nature to overcome them and reveal the meaning of being, Martin Heidegger believes. Philosophy (its brief content) of this thinker was considered in this article.

Heidegger's ideas as a whole are an attempt to overcome the inherent deficiencies of the old, obsolete philosophy and to find ways to solve the most important problems of people's survival. It was this task that Martin Heidegger set himself. Quotations from his works are still very popular. The works of this author are considered fundamental in philosophy. The existentialism of Martin Heidegger, thus, does not lose its relevance today.