It is a fact that the varied philosophical movement that goes under the name of “phenomenology” has broadly accepted in its own field of inquiry a whole family of issues, all converging on a virtual blaze that can be defined, by first approximation, with the generic and all-encompassing noun “religion”. The paradigmatic example of an “ontological-regional” approach is Max Scheler's phenomenology of religion.
In his late text "Vertauschte Fronten" Franz Rosenzweig analyzes the Davos Disputation and underlines an apparently surprising continuity between the Heideggerian interpretation of Kant and the thinking of Hermann Cohen. Rosenzweig dwells in particular on the Cohenian concept of « correlation » and on Heidegger’s Dasein. Many scholars have already stressed many elements of proximity between Heidegger and the « New Thinking » : finitude, temporality, language. But still unexamined has remained the question of the body.
This essay reflects on the current status of Western Philosophy vis-à-vis the renewed importance of religion in the field of global public politics. It contextualizes the relationship between “faith” and “knowledge” as developed by canonical authors — such as Kant, Hegel, Nietzsche, and Heidegger — by analyzing the failure to detach philosophical reflection from religion, especially Christianity. Departing from this discussion, the essay attempts to situate philosophy in the contemporary age.
In this article, I wish to present and discuss some Heideggerian theses concerning the notions of “being,” “presence” and “truth” in Plato’s dialogues, taking as a point of departure Heidegger’s course on Plato’s Sophist given in Marburg in 1924–1925. My aim is to show that the fundamental philosophical link that unites them makes it possible to better understand seemingly obscure aspects of the Platonic conception of being and knowledge as it is presented in particular in the concluding pages of Republic V (476e–479e), to which this article is therefore essentially devoted.
Il nulla kafkiano, rilevato da Lukács, non è umano. E quindi non può che essere divino. La straniante lettura di Kafka da parte di Guenther Anders, uno degli intellettuali più poliformi e interessanti del Novecento filosofico.
Discussione del problema della verità in Heidegger
This article aims to highlight the tension between Heidegger’s reading of the Sophist and the interpretive scheme according to which Plato is the founder of Metaphysics conceived as the age of the oblivion of Being. Heidegger works on the «new version of negation» Plato introduced by Plato in Western logic following the «parricide», and he carefully explains the decisive phenomenological consequences of the distinction between “non-being” (which is «blind») and “being- not”, which has an opening and manifestative function.
This article aims to reread the famous conference on Heidegger and Theology linking it with a still unpublished lecture on Being and Time Jonas held in 1967 at the New School for Social Research. From the reading of Heidegger’s masterwork, Jonas takes the idea of the ‘burdensome’ character of the existence, which he interprets in terms of a ‘polarity’ between man and its ‘other’ (other man, God, world). Such a polarity is for Jonas the very essence of ‘religion’ (as religamen) and of responsibility.
Due immagini di Platone, due modi differenti di rendere la sua filosofia: da un lato il punto di vista dei filosofi neo-kantiani della scuola di Marburgo, dall’altro quello di Martin Heidegger. Quanto dissimili sono i rispettivi orizzonti di pensiero, altrettanto lo è il terreno su cui nei due campi avviene la ripresa.
In this paper, I explain why I have chosen the expression “metaphysical
anti-Semitism” to characterize Heidegger’s position in the Black
Notebooks. In this context, the strong connection between the
question of being and the “Jewish question” is important. My thesis
is that Heidegger ties Judaism to metaphysics with a Gordian knot.
His ontological, theological, and political accusations against the
Jews do not derive from common racism, but from this knot. After
1945, Heidegger does not change his position and does not recognize
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