6o9tzmwvf9

that is in itself a materialised energy used for its writing. At the same time, it could not be created without a transformation of the writer into a user-consumer either.

What is necessary here is a certain “enframing” or “setting” of a user-consumer identity connected with certain social practices, such as computerisation of various activities, video games, online communication, etc. The human essence becomes materialised to the point of perceiving itself and others as a human resource and a standing reserve. It should be noted that the most flexible and successful, both politically and economically, ontic structures of Ge-stell have nothing to do with suppliers of natural energies (Gestell bases). Success in parameters of the global economic and political System that is an ontic structure of Ge-stell is more likely to be connected with the ability to make more and more areas of things existent a subject of en-framing.A good illustration of this provision can be seen in the famous song of the German rock band «Rammstein» – Amerika. According to the story song, world hegemony of America manifests itself in the fact that in Paris you can successfully put in Mickey Mouse, while in Africa – Santa Claus ("Nach Afrika kommt Santa Claus Und vor Paris steht Mickey Maus")1.

In this connection, we should think of the multitude of possibilities for selfrealisation already provided for us, including relinquishing one set of assumptions in favour of another one. Besides, we have a lot of possibilities to transform existence parameters in accordance with self-realisation parameters. As a result, we have a framework of our own place in being-amongst-others. We mean both discrediting the traditional forms of identity justification and technical possibilities to change the configuration of particular ontic conditions of existences. In the second case, it is not limited to relatively easily available relocations, activity changes, adopting a different nationality, etc. In the parameters of the technocratic civilisation, even seemingly stable constants as sex and one’s own corporality become transformable. The aforesaid state of affairs may be comprehended in the context of ex-istence as a fundamental feature of Dasein rather than through the prism of the Heideggerian thought images of “losing the roots” and “oblivion of the being”.

Heidegger understood the ecstatic nature of the existence depending on its protrusion into Nothing that (protrusion) makes it possible to pose questions about things existent, including the main question of metaphysics “why do things and not Nothing exist?” In our view, this ecstatic nature requires a broader understanding. Otherwise, the whole human existence could be reduced to questioning and eventually to thinking of being. Accepting the definitive nature of questioning, we should not leave out other possibilities of ex-istence. The ecstatic nature can be seen in the very frame-work of Dasein, in poiesis, in creativity, in love, etc.

1Rammstein “Amerika” // lingua-lab Amalgam (website). URL: http://www.amalgamalab.com/songs/r/rammstein/amerika.html (11.02.2015)

101

Due to their ability to step over (overcoming) the existing state of affairs, humans can be defined as a specific type of a thing existent (thinking is an essential, albeit not the only one, feature of this overcoming). It is due to this ability that a human gets trapped into Ge-stell. In the direct danger mechanism is connected with the subsequent rescue (at least, due to its obvious nature), the trap mechanism is essentially different. The danger and demise follow a false possibility (bait). The Ge-stell framework gives colossal possibilities to a modern human – possibilities not to understand oneself, the possibilities being provided, i.e. actually remain at one’s disposal before a request (or inquiry). The problem is not just about preforming of our consciousness (H. Marcuse), i.e. forming of certain assumptions of consciousness one can shed away one way or another. We mean that the multitude of possibilities of self-con-sciousness is already provided to use, including discarding one set of assumptions in favour of another. It should be noted that not only the mass culture but also counterand sub-cultural (in a broad sense) practices are already given to us as ready-made products one way or another. As a result, traditional human-specific identities become understood as constructs and, most importantly, technical capacities for handling them as constructs become available, the technical handling to be understood quite broadly, from ideological moulding of the public awareness to an essentially radical bio-medical intervention in human corporality. Illustrative in this regard is the example of the practices of tattooing and piercing, which in the modern era is increasingly becoming the en-framed (supplied) character. Earrings and tattoos lose their property pointing-out characters (references), turning into mere embellishment. In this case, reified energy embodied in a piece of metal or colored pigments, set a specific individual using manipulative techniques.

Provided possibilities manifest themselves in a procedure of expecting the future in different forms, be it anticipation, planning, or development. Expectation as an identification procedure is connected as such with the procedure of control. Control is a sign of calculating thinking typical of the Ge-stell era. Expectation legitimises an aspiration to change the situation, once unsuitable. The identities transformation therefore becomes a sort of surrogate ecstatic ex-istence. Therein goes off the Ge-stell trap mechanism.

To a certain extent, at a certain period of his life (rector in Freiburg), Heidegger also fell prey to the National-Socialist temptation of the technocratic civilisation. At the same time, his life circumstances also show us a possibility to avoid the trap. From this standpoint, the M. Heidegger’s life can itself be viewed as a journey and return home. The “home” (homeland’s creative landscape) can be understood here though the prism of the “place in being” concept. The “place in being” concept is one of the core and central ones for the new prima philosophia concept by young M. Bakhtin. The “place in being” incorporates the parameters of in-

102

dividual temporality, space, corporality, acting uniqueness, responsibility, as well as a unique “place-amongst-others”. It is therefore possible to speak about “taking roots” as correspondence to identities. It is the presence of roots that makes it possible to “blossom and yield fruit in the aether”, i.e. ex-ist.

References

1. Interview employees of the magazine "Der Spiegel" R. Augstein and G. Wolf with Martin Heidegger September 23, 1966 // Heidegger.ru (website) URL: http://www.heidegger.ru/shpigel.php

2.Bibikhin, V.V. Les (hyle). SPb.: Nauka, 2011.

3.Heidegger, M. Being and Time. SPb.: Nauka, 2006.

4.Heidegger, M. Conversation on a Country Path. M.: "Vysshay shkola", 1991.

5.The new technocratic wave in the West : Collection of articles. M.: Progress, 1986.

6.Heidegger, M. That is called thinking. M.: Academichesky proect, 2010.

7.Rammstein "Amerika" // Amalgam Lingva-laboratory (website). URL: http://www.amalgama-lab.com/songs/r/rammstein/amerika.html

103

UDC 141 + 13

K.Ya. Kotkin

Philosophical heritage of M. Heidegger and the concept of

«Memory»

Keywords: Martin Heidegger, memory, remembrance, oblivion, the truth.

Synopsis

The concept «memory» as a close by situated terms «remembering», «oblivion», «truth» unites successfully the line of direct and implicit ideas of M. Heidegger. This situation helps us to give one of the possible interpretations of the Heidegger`s thought and to see additional content of the concept «memory».

M. Heidegger returns to the ontological problems in his own works. M. Heidegger wants rethink the interpretation of the category «being» (deu. Sein) in the European philosophy and give his own review of the contemporary world processes. M. Heidegger`s philosophy reacts on the critical moment of the modern world and difficulty of the existence of the man in this world. M. Heidegger wants define relation of the man to the world.

M. Heidegger analyses «being» sub specie basic meaning this concept. That is took him to analyze Greek philosophical tradition and mythology partially. Disposition to etymology – memory of language – helps open out of temporary content of concept. It is helps to revive initial connections, which are hidden in modern word usage contexts. From the M. Heidegger`s point of view being in the Ancient tradition was investigated as a being of entities (deu. Seiende). Entities reveal itself as an aletheia from the meaning «simplicity» and «is not hidden thing». Other meanings of the concept are «truth», «reality», «possibility» and «authenticity». But aletheia is «the state of not being forgotten», which remembering and preserving with help of thinking. When aletheia brought open entities, mystery of being is established.

The man and the event adjoin to the fact of the past, the case and the celebration. But event is created reflection of the man. M. Heidegger said about Mnemosyne («The Anaximander Fragment») and images of the sailor and travelling of the poet («Remembrance») as symbols difference of the world in memory and thinking unity. He compares activity of memory and thinking with «knowledge», «theft», «gathering». There is a remembering of being as combining different connections with the world.

104

Oblivion is shown presence in the time and history and connected to present.

Oblivion is paradoxical in connection to dying and «temporary meaning the way of being». «Brave oblivion» is oblivion for the future research of the self as it M.

Heidegger defines. But research of the truth become to dependence on technology. Thinking of truth cooperated to being and Aletheia-Lethe connecting. Oblivion is completely forgotten presence and come to roots and base. M. Heidegger presents difficulty and discrepancy act of thinking as a connecting to remembering and oblivion.

105

UDC 114 + 1:82

Yu.L. Voytekhovsky

To the interlingual philosophical communication problem: category of space

Key words: interlingual philosophical communication problem, interrelations between natural sciences and philosophy, space category as a standard for philosophical translation.

Synopsis

It is shown in the paper that the interlingual philosophical com-munication problem arises if and only if the talk is about the roots of things. In this case, the adequate philosophical translation has nothing to do with word-by-word or sen- tence-by-sentence replacement of the text even if we use the whole synonymous ranks in both – initial and aimed – languages. The desired philosophical translation rather looks like the adequate transfer of thinking one into another lingual space. Here the question appears whether it is possible to produce any cogitation in any language. The positive answer is needed to guarantee the continuous mentality space. The idea is suggested by author in the paper to use the well investigated fundamental categories of natural sciences as the standards for philosophical translations. The space category appears to be one of these categories.

106

UDC 159.9

E.A. Ezhova

About some psychotherapeutic ideas of Martin Heidegger

Key words: existence, existential philosophy, thinking daily (thinking in everyday life), thinking ontological, neurosis, existential-humanistic psychotherapy.

Synopsis

Martin Heidegger’s creative work interested not only philosophy; his doctrine is assimilated and comprehended by psychology, especially, psychotherapy.

Many his significant ideas enriched psychological practice. For example contemporary person’s existential problems: the idea of the time; the idea of the being finiteness, the understanding and the adoption of the personal life and future death; phenomena of the liberty, the choice and the life’s responsibility; problems of interpersonal attitudes; love and solitude phenomena; the search for the meaning of life and the meaningless of existence problems.

In this article we paid attention to some M. Heidegger’s philosophic ideas. First of all we viewed his thought of indivisibility of the human’s being and the consciousness, the necessity of the scrutiny subjective live not notionally, but in the continuum of his everyday life, in the unity of his social contacts and relationships. The second significant thought is about of two moduses of the being and compliant them kinds of thinking: everyday and ontological. The appeal to the last comprehension type of thinking is an important method of the existential and cognitive psychotherapy. The third thought concerned of M. Heidegger’s conception of the personality phenomenon exists in the interactive unity of the reality and its realization inherently is indissoluble and streaming.

These and others M. Heidegger’s ideas founded the base of such methods of the existential psychotherapy as an exarticulation the leading need from the colorful background (the variety of unsatisfied needs); a formulation client’s problem in his speech, the realization and the comprehension of this problem due to transfer the everyday modus of thinking to the ontological one, owing to the replacing the completeness of a momentary being with a value the being per se.

107

СПИСОК АВТОРОВ/LIST OF CONTRIBUTORS

Александравичюс Повилас Альфонсович, PhD (of philosophy), доцент Ин-

ститута философии и гуманитарных наук Университета Миколаса Ромериса (Вильнюс, Литва).

Aleksandravicius Povilas A., PhD (of philosophy), associate professor of Institute of Philosophy and Humanities of Mykolas Romeris University (MRU) (Vilnius).

Вабалайте Рута Мария Раймондовна, PhD (of philosophy), доцент Института философии и гуманитарных наук Университета Миколаса Ромериса (Вильнюс, Литва).

Vabalayte Ruta Maria R., PhD (of philosophy), associate professor of Institute of Philosophy and Humanities of Mykolas Romeris University (MRU) (Vilnius).

Войтеховский Юрий Леонидович, д.г-м.н., директор института геологии Кольского научного центра Российской Академии наук.

Voytekhovsky Yury L., doctor of sciences (geology and mineralogy), director of institute of geology of the Kola Scientific Center of the Russian Academy of Sciences.

Воронов Василий Михайлович, к.филос.н., доцент кафедры философии и права МГГУ.

Voronov Vasilii M., Candidate of philosophy, associate professor of the Department of philosophy and law of MSHU.

Джеймсон МакГирк, PhD (of philosophy), руководитель Центра практического знания Университета Нурланда (Будё, Норвегия).

James McGuirk, PhD (of philosophy), Head of Centre for Practical Knowledge University of Nordland.

Ежова Елена Анатольевна, к.филос.н., доцент кафедры психологии МГГУ.

Ezhova Elena A., Candidate of philosophy, associate professor of the Department of psychology of MSHU.

Коткин Константин Яковлевич, к.филос.н., доцент кафедры философии и права МГГУ.

Kotkin Konstantin Y., Candidate of philosophy, associate professor of the Department of philosophy and law of MSHU.

108

Сергеев Андрей Михайлович, д.филос.н., профессор, ректор Мурманского государственного гуманитарного университета.

Sergeev Andrey М., doctor of science (philosophy), professor, Rector of MSHU.

Шачин Святослав Вячеславович, к.филос.н., доцент, доцент кафедры социальных наук МГГУ.

Shachin Svyatoslav V., Candidate of philosophy, associate professor of the Department of social sciences of MSHU.

109