On the purity of European consciousness in the existential anthropology of early M. Heidegger

Abstract

Purpose. The purity of consciousness in European culture has practically been turned into an abstraction. Because of this, there are so many discrepancies in understanding its nature. For Heidegger, the question of the purity of human consciousness remains open. Our purpose is to study the purity of European consciousness in the work of M. Heidegger. Theoretical basis. We draw on the deep foundations of existential, phenomenological, hermeneutic, religious-philosophical and postmodern Western and Eastern thought. Originality. While the early Heidegger was thinking under the sign of Dasein, he did not hear the nature of the "pure consciousness" of human. Nevertheless, temporality for him was such a fundamental property that it determined the depth of understanding not only of being, but also of human consciousness itself (like Dasein). In this context, we begin to understand that the depth of consciousness in the concept of early Heidegger can be associated with its temporality. In fact, towards the end of "Being and Time", Heidegger, thinking more and more about the understanding of time from the horizon of being, begins to form similar ideas about understanding itself, that is, about human consciousness, in the sense that consciousness itself arises from the horizon of time (and being). What, then, is pure human consciousness the pure time? Does not this mean that the original meaning of consciousness is in its directed temporalizing. This temporalizing of consciousness of human (as a thinking being), which arises from the future, is perceived in three modes and reveals the fundamental nature of the consciousness itself (thinking is a stream of consciousness and, in such a context, directed understanding). Paraphrasing Heidegger, we say that the ontological meaning of pure human consciousness is revealed as temporality. Already after writing Being and Time, Heidegger thinks about the origins of the European consciousness, its comprehending from the depths (originality) of the being of European culture. Conclusions. The early Heidegger seeks the purity of being and, at the same time, strives more and more to understand the essence of the purity of human thinking. All of Heidegger’s work is a consistent transition from human understanding of the purity of being (Dasein) to the purity of thinking of a human himself. In this sense, there is a transformation of M. Heidegger’s consciousness from fundamental ontology (Dasein) in the early period to existential anthropology (human consciousness) in the late period.

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“…In other words, for a long time, Heidegger thinks about the origins of the ancient gift to posterity, successively moving from Parmenides (Heidegger, 1992) to Heraclitus (Heidegger, 1979), and the gift of metaphysical thought (Heidegger, 1983), and revealing the symptoms of the purity of words, language and thought of the Greeks ( Gods' light in Heraclitus and Parmenides, the light and authenticity of truth in Plato and Aristotle, which we wrote about in earlier work (Okorokov, 2018). The connection between thinking, being and time can also be found in our earlier works (Okorokov, 2020(Okorokov, , 2022. Heidegger is trying to discover the purity (deep understanding) of being and, at the same time, is increasingly striving for the purification of European thought (purity of thought).…”

“…In our earlier works (Okorokov, 2018(Okorokov, , 2020(Okorokov, , 2022, we tried to reveal the essence of thinking, unfolding time, and the movement of thought to its origins. On this issue, the pedantic (if not to say still thinking in a logical-metaphysical way) Heidegger, who studied only the problem of the manifestation of being in Greek thinking (clearing), does not want to move to an earlier (and purer) source of thought and stops at Anaximander, Heraclitus and Parmenides (although he is already reproached for returning to these thinkers).…”

“…Cosmos and History fundamental anthropology. Such a study is based on our earlier works on Heidegger (Okorokov, 2018(Okorokov, , 2020, as well as the article on the pure consciousness of early Heidegger (primarily, "Being and Time" (Okorokov, 2022). Similar issues in Heidegger's work were studied by both Ukrainian: A. Bogachov (Bogachov, 2021), I. Karivets (Karivets, 2020), R. Kobets (Kobets, 2020), E. Boliaki (Boliaki, 2012), L. Gordon, and A. Wohlman (Gordon & Wohlman, 2019), M. Peters (Peters, 2019), R. Huttunen, and L. Kakkori (Huttunen & Kakkori, 2021), M. Lambert (Lambert, 2020), G. Petropoulos (Petropoulos, 2020), R. Uljée, G. Tsagdis, and F.W.…”

Західноєвропейське Мислення: Гайдеґґерівський Поворот Як Деструкція (Рух До Джерел) Або Пошук Нового (Іншого) Початку (Виміру) Мислення

“…Ключові слова: мислення, початковість європейського мислення, свідомість, думка, філософія, Гайдеґґер, Платон, вимір, стародавні грекі, сучасність (Okorokov, 2022b;2022a).…”

“…Для цього він самим уважним образом прагнув зрозуміти спосіб мислення стародавніх греків, щоб "почути" той первинний момент уловлювання людиною сущого, з якого починається мислення як таке. Буття для Гайдеґґера навіть у цих ранніх лекціях є лише тою керівною ниткою, яка веде до дійсного (чистому (Okorokov, 2022b)) мисленню, тем фактором, без якого пізнавати мислення неможливе. На його думку, це добре розуміли ранні греки.…”