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В статье анализируется современная культурная ситуация, получившая распространенное название смерть автора . Отмечается, что если из авторского творчества уходит индивидуальность, то процесс чтения попрежнему способствует осознанию человеком своей индивидуальности. Если доступ к философскому тексту требует особой подготовки от читателя, то религиозная и художественная литература открыты для каждого. Завершается статья вывод о том, что чтение есть болезненная, но необходимая инициация, связывающая человека не только с культурой, но и с самим собой., The article analyzes the modern cultural situation, which received the widespread name the death of the author. The author notes that if individuality leaves the authors creativity, the process of reading still contributes to a persons awareness of his individuality. If access to a philosophical text requires special preparation from the reader, then religious and fiction literature are open to everyone. The article concludes with the conclusion that reading is a painful, but necessary initiation, connecting a person not only with the culture, but also with himself., №3 (2019)

El artículo plantea la cuestión de Dios a partir de la crítica de Heidegger a la metafísica. En primer lugar, se presenta el carácter derivado del proceder lógico fundamentante causalístico, para mostrar luego que, según Heidegger, el fundamento verdadero que se ha ocultado, dando lugar así al fundamentar óntico, es el ser mismo (abismo) que, manifestado como tal, anula el preguntar "¿por qué?". Desde allí queda criticado el ente supremo, causa primera, que la metafísica onoto-teo-lógica ha identificado con Dios. Dios se presenta en su divinidad, según Heidegger, en primer lugar en la palabra de Hólderlin, donde el ser-Cuarteto, con sus Divinos, señala hacia ese Dios, que así aparece más allá de tal ser-Cuarteto. El pensamiento tiene entonces su tarea propia en el seguimiento de ese poetizar. Tanto el poeta, como el pensador del ser que llega hasta lo Ereígnísy el pensador que piensa en seguimiento de la poesía acaban en el silencio. En tal silencio, precedido por "nombres que no nombran", se hace presente propiamente el Dios divino, el Dios "verdadero" según Heidegger.The article sets out the question of God from the starting point of Heidegger's criticism of metaphysics. In the first place, the derivative character of the fundamentally causal, logical procedure is presented in order to then show that, according to Heidegger, the true fundamental that has been hidden, resulting in this way in ontic fundamentation, is Being itself (abyss) that, manifested as such, annuls the questioning "Why?" From there the Supreme Being, First Cause, that onto-theo-logical metaphysics has identified with God, is criticized. God is presented in His divinity, according to Heidegger, in the first place in the word of Hólderlin, where the Quartet-being, with his Divine beings, points towards that God, which thus appears beyond such a Quartet-being. Thinking then has as its own task the following of that poetic language. The poet as much as the thinker of the being that climbs to the Ereignis, and the thinker that thinks of following poetry, finish in silence. In such a silence, preceded by "unnamed ñames", none other than the divine God is made present, the "true" God according to Heidegger.

Pojam izvora od predsokratovaca preko Heideggera do postmoderne imao je različita značenja. Treba ga razlikovati od povijesnog izvora i bezdana (Urgrund). U filozofiji je pitanje izvora pitanje zasnivanja i autentičnosti. Kao što horizont nije samo ono buduće tako ni izvor nije nešto prošlo. Izvor i horizont zasnivamo sada i ovdje: oni pripadaju povijesnom biću, pa su u tom smislu i sami povijesni; pripadaju promjenjivom svijetu, u kome je jedino moguća njihova »vječnost«. Vječno se za nas izjednačava s pojmom vrijednosti, bilo da je u pitanju nešto radi čega vrijedi živjeti ili je u pitanju nešto što označava naš svijet, pa je i takva »vječnost« u biti povijesna i zapravo zrcalo naše sadašnjosti., The notion of origin has different meanings in the philosophy of Presocratics, Heidegger’s and in postmodern philosophy. That notion should differ from the historical origin and notion of abyss (Urgrund). In philosophy, the question of origin is a question of foundation and authenticity. Horizon does not only refer to future while the origin is not only something referred to as the past. Origin and horizon are based on the Here and Now: they both belong to a changeable world, the only one in which our “eternity” is possible. We equate the notion of eternity with the notion of value, value in the sense of something worth living for, or value which designates our world, and as such “eternity” is also in its essence historical and a mirror of our present.

Historisch wird die Arbeit von zwei Daten her begrenzt, von den ersten hör-physiologischen Experimenten seit 1850, und von den massenwirksamen akustischen Inszenierungen der 1930er Jahre in „real auditory perspective“. Die Arbeit beginnt in Kapitel I mit dem tragischen Fall des Regisseurs und langjährigen Psychiatrie-Patienten Antonin Artaud, der die Sprache zugunsten von Lauten, Gebärden und Schreien verlässt. Seine Experimente zum Theater geben zu einer ersten Korrektur von Bildlichkeit Anlass. In Kapitel II wird der Vorrang der Bildlichkeit grundsätzlich in Frage gestellt, die Differenz von Bild und Klang wissenschaftshistorisch auseinandergesetzt, und ein „acoustic turn“ zur Welt vorbereitet. Die Untersuchungen des Physiologen und Akustikers Hermann von Helmholtz sind hier maßgeblich, denn sie beeinflussen die Technische Akustik von ihren Anfängen her. Das Kapitel III schließlich untersucht im transatlantischen Vergleich die technischen Bedingungen nach 1900. Die Beschallungsanlage hat nun die Fähigkeit, alltäglich in den Dienst genommen zu werden, und auch politischen Manipulationen diensthaft zu sein. Historically the work is framed by two dates, by the physiological experiments of hearing and the mise en scène of a massed and sonic attack in so called „real auditory perspective“ of the 1930s. The first chapter starts with the tragedic and long living psychiatric case Antonin Artaud, who moves away from clarity of sounds to phones, gestures and crying. Such experiments give cause for a fundamental rethinking of meaning in the sense of picture, and leads to the second chapter which argues in more detail for the lap of our sonic understanding of the world. This way speeds up to an „acoutic turn“ by a retour to the biological grounds of sonic perception. The physiological and acoustic inquiries of Hermann von Helmholtz fit here to the ground for him being starting point of what will later be called „technische Akustik“. The third chapter bridges Europe´s early Telefunken-years with the United States and their chief acousticians at the legendary Bell Laboratories, and seeks finally for light in scientific amnesia against progress and control, or what the germans call „Betriebsamkeit“ and „Gestell.“ (Heidegger)

Starting from Johannes Lohmann’s article called ‘Heideggers ontologischeDifferenz und die Sprache’ highlighting the fundamental role of the ontologicaldifference and its possible variations at work in natural languages, the presentstudy will first show how those findings can relate to Martin Heidegger’s theoryin the elaboration of the emergence of a world, to which language is immanentbecause it is the site and the source of thought. The second part deals with theway Heidegger devises the relationship between western metaphysics and GreekPresocratic thinking as determined by the emergence and circulation of whatbeing and entity, as presence, point to, in terms of historicality and destination.The resulting translation finds its epitome in the confrontation of westernlanguages with Japanese, as shown in A Dialogue On Language. This can beseen as a new foundation of what linguists call ‘speech situation’. The latter,when seen as a dialogue between what causes language to be and those whoreceive it, is the subject of the third part. The aim is to trace the relationship ofthinking and poetry back to its ontological grounding, so as to move beyondmetaphysics and bring down logics as an obstacle to the free circulation oflanguage and speech as the original sense of Being.; A partir d’un article du linguiste Johannes Lohmann intitulé ‘Heideggersontologische Differenz und die Sprache’ mettant en évidence la différenceontologique et ses diverses variations à l’oeuvre dans les langues naturelles, laprésente étude se propose, dans un premier temps, d’articuler cette structurationfondamentale en relation avec la pensée de Martin Heidegger comme fondatriced’un monde en tant qu’elle est immanente au langage comme site originel de lapensée. La seconde partie s’intéresse à la manière dont Heidegger pense larelation privilégiée qui lie l’histoire de la métaphysique occidentale à la penséegrecque présocratique à partir de l’émergence et de la circulation d’un sens del’être de l’étant comme traduction et pré-sence, déterminées par la notioncentrale d’historialité et de destination, traduction qui trouve tout son sens dansla confrontation avec l’Autre des langues indo-européennes qu’est la languejaponaise telle qu’elle s’énonce dans l’essai D’un entretien de la parole, et quiest avant tout une refondation de ce que les linguistes nomment la ‘situationd’énonciation’. Cette dernière, considérée du point de vue du dialogue entre lasource de la parole et ceux qui en sont les gardiens, fait l’objet de la troisièmepartie, qui a pour but de replacer le rapport privilégié entre pensée et poésie surdes bases ontologiques visant à dépasser la métaphysique occidentale etl’obstacle que la logique conceptuelle constitue pour la circulation de la parole,pensée comme sens fondamental de l’Être.

Martin Heidegger uvijek nanovo promišlja svoje iskustvo, za koje tvrdi da ga je stekao na fenomenološki način; tvrdi i da zapadno mišljenje ustrajava u svom zaboravu bitka, koji novovjekovnog, a time i suvremenog čovjeka, sprječava da misli ono što je bitno. Za njega je taj čovjek izguran iz istine bitka, budući da ga ne nastoji iskusiti iz njegove istine, nego iz istine bića ili iz bića kao takvoga. On se jednostavno izgubio u biću umjesto da se u svom tubitku otvori prema bitku kao bitku, te time i sebe samoga sa svojim svijetom i bitak iskusi u njihovoj tajnovitosti i u njihovoj međusobnoj pripadnosti. A novovjekovni subjektivizam doveo je i do toga da je istina na ekstreman način postala ispravnost, da isključivo ovisi o čovjeku i da je reducirana na empirističko-pozitivističko iskustvo. Pritom iz čovjekove moći raspolaganja bježi i bitak i Bog, čiju je smrt navijestio Nietzsche, što ga je srušilo u nihilizam i beznadnost. Izlaz iz ovoga stanja Heidegger vidi u mišljenju koje se ohrabruje na skok iz zaborava bitka i otvara se bitku koji u čovjekovu tubitku ovremenjuje svoju objavu. Ovo mišljenje želi misliti iz prvoga grčkog početka, da bi od ovog početka napravilo most prema jednom novom, drugom mišljenju, koje bi bilo u stanju djelotvorno opozvati i smrt Boga, te iz novoga iskustva tajne bitka, čovjeka i Boga crpiti novu nadu, nadu koja se ne bi temeljila na umišljenoj spoznaji nego na otvorenosti koja stalno propituje i traga., Martin Heidegger is constantly rethinking his experience which he claims to have arrived at through phenomenology; also, he holds that Western thought persists in its forgetfulness of Being, which hampers the «new age» and hence contemporary man in thinking the essential. He considers that contemporary man has been driven away from the truth of Being since he does not strive to experience it from its proper truth, rather from the truth of being or from being per se. He has simply become lost in being rather than, in his Da-sein, opening himself up to Being as such, and thus to experience both his being-in-the-world and Being in their obscurity and in their mutual belonging-together. The «new age» subjectivism has resulted in the notion of truth becoming accepted as correctness in the extreme, in truth being dependent exclusively upon man and in its becoming reduced to empirical-positivistic experience. Hence, it is no longer within man's power to have at his disposal neither Being nor God, whose death was announced by Nietzsche causing him to plunge into nihilism and despair. Heidegger sees a way out of this predicament: thinking encouraged by the leap from forgetfulness of Being and which opens itself to Being which in man's Da-sein temporalizes its own revelation. This mode of thinking seeks to develop from the first Greek beginnings, and thus to build a bridge from this beginning toward a new and different mode of thinking, which would be able to revoke even the death of God. From this novel experience of the mystery of Being, man and of God, new hope would emerge - hope not founded in feigned knowledge, but rather in an openness which constantly questions and seeks.