Dasein і weltanshcauung: Гайдеґерівські експлікації світогляду

Abstract

У дослідженні розкривається особливість тлумачення Мартіном Гайдеґером поняття «світогляд» та його співвідношення з філософією (метафізикою). Зазначається, що Гайдеґер досить скептично ставився до концепту «Weltanshcauung», розглядаючи його в контексті власної «метафізики Dasein». Увага приділяється еволюції поглядів німецького мислителя, впливу на його думку нацистської ідеології. Розкриваються особливості екзистенціальної аналітики Гайдеґера.

The study reveals the features of understanding and interpretation of the concept of “Weltanschauung” in the philosophy of Martin Heidegger. A certain evolution of his views is traced from “Ideas of Philosophy and Problems of Worldview” (1919) to “The Time of World Pictures” (1938). Heidegger`s initial understanding of the concept of “worldview” was based on his commitment to the phenomenological philosophy of Husserl. Heidegger criticizes the relationship between philosophy and worldview, formed in neo-Kantianism and the “philosophy of life.” In his first work devoted to the problem of the correlation of worldview and philosophy, he expresses the original assumption of an independent, parallel coexistence of these spheres of human spirituality. The further evolution of Heidegger’s views was influenced by his fruitful collaboration with C. Jaspers. Under his influence, Heidegger finally separates himself with a neo-Kantian (school) understanding of the worldview. He in The Fundamental Problems of Phenomenology (1927) produces an etymological and phenomenological destruction of the concept of Weltanschauung. Heidegger scrutinizes the origin of this concept from J. Cant’s Critique of Judgment, to K. Jaspers’ Psychology of Worldviews. Based on the analysis, Heidegger claims the final demarcation of philosophy and worldview and the origin of the latter from Dasein. He claims that the worldview arises from the actual Dasein, with him and for him. ” Philosophy (ontology) is the doctrine of being m mediated by existential analytics Dasein. The worldview thereby turns into one of the “existentials” of Dasein. The worldview is not the only or even priority topic of philosophy; it interests philosophy only to the extent that the problem of the essence of the world as a whole is an integral characteristic of human being-in-the-world. Heidegger carries out the final philosophical destruction of the concept of “Weltanschauung” in the work “Time of a picture of the world” (1938). He argues that the concept of “worldview” is historically determined. The worldview as such only in the modern era becomes the dominant way of self-understanding of man and understanding of the world. “As the world becomes a picture, a person’s position is understood as a worldview,” Heidegger proclaims. He strongly objects to the use of this concept in the spirituality of other eras and other cultures. The emergence of the concept of “worldview” is a testament to the emergence in the modern era of a new world interpretation and a new type of attitude towards the world and a new life position. Heidegger criticizes this technocratic worldview and calls for a return to the true origins of being. The findings state that Heidegger’s understanding of the concept of “worldview” is based on his recognition of its transient and historically determined nature. The Heidegger worldview is a product of the objectified science of the New Age and is a reflection of the human Dasein in the modern era. True Heidegger philosophy should limit the use of the artificial term “worldview,” applying it only to a specific form of world interpretation of the Modern era.