This article deals with the notion of time in the Martin Heidegger’s fundamental оntology. The conceptual deference between the ordinary understanding of time and its ontological comprehension as temporality is made here. Namely the time of the ordinary understanding is guided by the moment of “now”, but the temporality as the meaning of human being (of Dasein) has to be treated on the base of its ecstatical character. It is shown in which way the temporality as the ontological meaning of (...) human being can be the condition of possibility of any understanding of being in general. (shrink)

This publication is the translation of the first fragment of F. W. J Schelling's Presentation of Philosophical Empiricism accompanied by the analytical translator's preface. In his treatise, Schelling assesses the history of modern philosophy. Namely, he treats it as history of experiments, the goal of which was in the search for the primary fact in the world. In Schelling's opinion, this fact is in the growing over-weight of the subjective over the objective. Only his philosophy of nature was able to (...) find this fact. However, it is not genuine fact but only pure fact, because it does not content in itself any ground for the over-weighting of the subjective over the objective. For resolve this problem, Schelling starts to use the concepts formed by Ancient philosophers, namely by Pythagoras and Plato. The concepts of the limitless and the limit are belonging to the series of the mentioned concepts. Accordantly, Schelling associates the notion of the objective with the one of the limitless being and the notion of the subjective with the one of the limit or limiting instance. His inquiry into the correlation between the limitless being and the limit, i.e. between the objective and the subjective leads him to the declaration of the existence of the free efficient cause, which determinates their interplay and the rise of that-what-should-be from that-what-should-not-be. Since the limitless is the objective and the limit is the subjective in accordance with Schelling, such efficient cause is also the cause of the progressive over-weighting of the subjective over the objective as well. It can explain the fact, which the Schelling's philosophy of nature has only found but not explained. The in his preface, the translator puts the question of the possibility as well as of a relevance of the Schelling's late philosophy to the phenomenological thought. In this context, he emphasizes few moments, by which the later Schelling' philosophy could be of interests for phenomenologists, namely the following ones: the concept of philosophical empiricism itself, the Schelling's division between the pure fact and the genuine fact, his treatment of history of philosophy as history of experiments. Moreover, he speaks about main difficulties connected with the translation of Schelling's text into Russian and gives a German-Russian glossary for utility of Russian readers. The translator gives also the commentaries by Arthur Drews, who reedited the Schelling's treatise in 1902, in their Russian translation. (shrink)

The author of the article framed the question of the possible relevance of the treatment of the Schelling's philosophy in the context of a phenomenological one. Thereby, he points its problematic character, referencing Husserl's treatment of German idealism after Kant (including the thought of Schelling) as the romantic idealism. At the same time, he also states the influence of Schelling on the few phenomenologists who made their careers after Husserl. The article's author reviews the concept of the «being outside-itself» or (...) «ecstasy» in Schelling and Heidegger (as one of the phenomenologists) for the further concretization of the theme. The ecstasy in Schelling is the new name for the idealistic intellectual intuition, by which a singular subject loses its own position as subject and thereby gets to the position of the absolute subject. The absolute subject is one which cannot be an object already. Schelling identifies the ecstasy understood in this way with the wondering as philosophical initiation in Ancient Greece. Such ecstasy leads to unknowing knowledge in Schelling's words. The concept of being outside-itself means the structural element of being of human Dasein, i.e. of temporality in Heidegger. This philosopher thinks that a human being is always already outside itself ontologically, before any intuition both sensual and intellectual. The human subject is not closed in on itself, for then it has to transcend from its immanence to the outside. It is always outside itself, it is ecstatic. In its ecstasies, it is always in the world, instead of being inside the world and other people. Heidegger bases his critique of the traditional metaphysics of the subject on such understanding of the ontological structure of Dasein, i.e. of the true «subject». In conclusion, the article's author states that the approaches to the problem of being outside-itself of both mentioned philosophers are in principle, quite different. Schelling tries to rehabilitate the subjectivity by the reduction of the singular subject to the absolute one. On the contrary, the finitude of human Dasein is the necessary condition of its being in Heidegger. The ecstasy is interiorization in Schelling, but it is exteriorization, which has been always already realized, in Heidegger. However, the author of the article also pinpoints a certain isomorphism of the treatments of ecstasy in both thinkers. In the different ways they attempt to overcome the crisis of the understanding of the subject as closed in itself, create the conditions of this isomorphism. (shrink)