Introduction Martin Heidegger died on May 26,. Although he will write no more, newly published works of his will continue to appear for some years yet. ...

If the opposition between “action and contemplation” seems characteristic of the history of philosophy, it also sums up Hannah Arendt’s personal history and philosophy – the diagnosis of the theoretician of the political practice on her contemporaries being eloquent. But the author of the Human condition invites us to reverse the conjunction. Arendt breaks up deliberately with philosophical tradition and particularly with Thomas Aquinas by making these terms exclusive and choosing to think either action or contemplation. We would like thus (...) to reflect on the relationship between these two thinkers by examining potential echoes of Summa Theologiae within Arendt’s 1958 essay. (shrink)

ESPAÑOL: Frente al positivismo racionalista, que sólo cree en el poder de la razón filosófica y que considera que el mundo es esencialmente racional y justo, y frente al tragicismo, que sostiene que la realidad carece de sentido y orden, y que por tanto sólo la poesía puede comprenderla, la actitud postrágica de Ortega, Heidegger y Adorno, afirma que sólo en la tensión entre filosofía y poesía puede salvarse el ser humano, porque sólo esa colaboración y diálogo le permite acceder (...) al ser. PORTUGUÊS: Filosofia e poesia no sentido pós-trágico: Ortega, Heidegger e Adorno. Contra o positivismo racionalista, que só acredita no poder da razão filosófica e considera que o mundo é essencialmente racional e justo, e em contraste com tragicism, que afirma que a realidade não tem significado e ordem, e, que portanto, somente a poesia pode compreendê-la, a atitude pós-trágica de Ortega, Heidegger e Adorno considera que apenas na tensão entre filosofia e poesia pode o ser humano salvar-se, porque somente essa colaboração dialógica entre filosofia e poesia lhe permite ter acesso ao ser. ENGLISH: Philosophy and Poetry from a Post-tragic Point of View: Ortega, Heidegger, Adorno. Against rationalist positivism, which only believes in the power of philosophical reason and considers that the world is essentially rational and fair, and in contrast with tragicism, which asserts that reality lacks meaning and order, and therefore only poetry can understand it, the post-tragic attitude of Ortega, Heidegger and Adorno states that only in the tension between philosophy and poetry the human being can be safe, because only that colaboration and dialog allows him to gain access to the being. -/- . (shrink)

This paper deals with Meillassoux’s conception of a speculative realism, especially as he develops it in his book After Finitude. The aim of the paper is to reconstruct the argument that leads Meillassoux to deduce a,principle of factuality‘. This only absolute, the necessity of contingency, constitutes the basis of a radical realism, which does not revert to philosophy before Kant’s Critique, but overcomes the correlationism of modernity. In the second part of the paper I propose to examine the relations between (...) Meillassoux and Heidegger on the one hand and Meillassoux and Schelling on the other. It seems that Heidegger stands up to Meillassoux’s criticism of correlationism, when he says correlationism always remains within the correlation. I try to show that Heidegger recognizes a dimension that eludes correlative thought, but he claims that the highest task of thought is precisely to try to think this un-thinkable: that is why thought must take other forms than the correlative one. Finally, I compare the,principle of factuality‘ with Schelling’s, unprethinkable Being‘, emphasizing that such a necessity of contingency constitutes precisely non-freedom for Schelling and therefore it cannot be considered as the absolute. Schelling distinguishes this necessity of contingency from the only absolute, namely God’s freedom as,freedom to be or not to be‘. This means a freedom from the necessity of contingency, a freedom above factuality and above Being. (shrink)

Prior to having its authenticity and transparency examined the openness of human existence may be said to need preservation as is, regardless of its receptivity and responsiveness to the truth of Being. Paradoxically, in self-sacrifice the fulfilment of Dasein’s ownmost potentiality-for-being is dependent upon a most radical disowning of itself. This investigation approaches self-sacrifice on the basis of its analogy with the creation of the work of art – as the peculiar fixation of the existing, already disclosed world of everydayness (...) within Dasein’s final absence. Finally, the suggestion is made that the incommensurable greatness of the heroic self-sacrifice needs to be itself preserved from the degradation brought about by massive and compulsive reproduction. Indo-Pacific Journal of Phenomenology , Volume 8, Edition 1 May 2008. (shrink)