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The publication of the Black Notebooks has raised again the well-known querelle on “Heidegger and politics”, or more precisely “Heidegger and Nazism”, or even better “Heidegger and the Jews”. However, if we accurately read the Notebooks, we can notice that they do not add any new information to what we already knew about Heidegger’s controversial political relationship with Nazism. Rather, in the Notebooks, we can find Heidegger’s ontological disengagement from reality (after the delusion of his rectorship of 1933), which does not have a political character. Heidegger’s tone became increasingly apocalyptic, and the degeneration of power of the Reich was progressively becoming clearer to his eyes during the 30s. In Heidegger’s historical-ontological perspective, the Reich, which for him had to represent a counter-power to the European crisis, was transforming into a mere version of machination, another version of that technological operative enframing calculation which was metaphysically penetrating the “present”. Heidegger’s assessment condemns the entire aeon of the present time – the world, life, history and the humankind – to a pure abyss of a gnostic anathema. Within this anathema, there is no hope: the only one left is confided to the mystical knowledge of those few, chosen prophets able to foresee a new beginning for the Being to come. Hence, in the Black Notebooks, we assist to the crisis of the question concerning the meaning of Being as it was presented in Being and Time, in which Being was highly characterized by the concrete, historical and existential nature of its phenomenology. But in the Notebooks, we cannot find anything that can serve us as an authentic “custody” for Being.

In questi ultimi anni, con l’incalzare della globalizzazione, della rivoluzione digitale, della bioingegneria, dell’automazione, dell’intelligenza artificiale e altro ancora, l’essere umano è stato sottoposto a molteplici sollecitazioni che ne stanno “muovendo” il profilo. I confini di ciò che sarebbe proprio dell’uomo sono in vario modo messi in discussione. In tale contesto diviene necessaria, perfino urgente, una ricognizione del concetto di umanità, con uno sguardo il più possibile ampio, impegnato con i diversi fronti delle sfide in corso. È questo il tentativo del presente volume: contribuire a una riflessione sistematica sul complesso di problemi racchiusi nell’antica e nuova questione dell’identità umana. Il volume contiene saggi di: L. Bianchin, É. Bimbenet, A. Cera, G. Cusinato, C. Di Martino, J. Fischer, F. Gambardella, L. Guidetti, S. Hobuß, A. Martins, E. Mazzarella, F. G. Menga, G. Pezzano, R. Redaelli, C. Resta, M. Russo, L. Vanzago.

The experience of guilt is the experience in which human existence, the way of being of man as a conscience, is founded and held in the foundation of its own: the relation of conscience to itself i...

It was Leopardi who produced the thesis that «Lyric can be called the height the culmination the summit of poetry», and as such «the summit of human language» and «of the three main genres of poetry, the only one that really remains for the moderns». This primacy of lyric poetry rests in its ability to guard, better than epic and dramatic poetry, the linguistic institution of the world, the truth of being in the world as truth of word (Martin Heidegger). Lyrical expression as feeling and contemplation of oneself and one's being in the world expresses, each time, individually, the universal human, the original proclivity, in the word, in the ego, on the world. Lyric as the summit of poetry is like a summit reached. Like consciousness (in the evolutionary thesis of Julian Jaynes), poetry also has a story that takes place in the lyric phenomenon.

Mit Herausgabe der Schwarzen Hefte ist die Diskussion um Martin Heideggers Beziehung zu Judentum und Nationalsozialismus wieder aufgeflammt. Eugenio Mazzarella zeigt, auf welche Weise sich der Philosoph nach anfänglicher Unterstützung für das Dritte Reich von Politik und geschichtlicher Realität seiner Zeit in zunehmend apolitisch werdenden Tönen abwendet. Dies gipfelt darin, dass er in den 30er Jahren die gesamte Gegenwart, die Welt, das Leben, die Geschichte und die Menschheit dem Abgrund eines gnostischen Fluches überlässt, im Angesicht dessen die einzige Rettung im Erwarten eines anderen Zeitalters des Seins besteht. Die konkrete, existenziale und geschichtliche Geschichtlichkeit aus „Sein und Zeit“ wird somit vollständig verworfen und wird erst im Rahmen der später entwickelten Frage nach der Technik wiederkehren.

Il niente nel senso patito da noi umani è un’invenzione della mente. È la mente che lo trova, e trovandolo si istituisce. È un fatto della coscienza, l’elaborazione logica – patimento della ragione e astrazione della logica – del lutto del sapersi esposti alla perdita di sé. Fuori di questo suo senso patito, e della sua elaborazione logica, il niente non c’è. L’Essere non ne sa nulla, e neanche il nulla – che è lo stesso dell’Essere. Perché semplicemente il niente, come assoluto non essere, non c’è.

The contribution intends to reflect on the marginalization of the human, which in different forms is implemented by the progress of an increasingly technologized and globalized society. In dialogue with authors such as Bauman, Anders and Heidegger, the paper focuses on the main situations in which, in contemporary society, technique and globalization make the human being peripheral to himself. This marginalization strongly challenges the meaning and value of human dignity through dynamics that are often all the more insidious as they are not immediately noticeable. Faced with this scenario, the refuge of philosophy in an anthropology that merely describes a dimension beyond the human seems unable to recover the primitive link between the human being and his world, that is between the human being and his situation of being. Keywords: Globalization, Technique, Human, Otherness, Nature, Bollettino Filosofico, V. 34 (2019): L’ALTRO, LO STRANIERO, L’OSPITE

Il libro parte dalla pubblicazione nel 2014 dei tre volumi dei "Quaderni neri" con cui si è di nuovo proposta una querelle classica della vicenda di pensiero di Martin Heidegger: "Heidegger e la politica". I "Quaderni neri" pongono una serie di questioni rilevanti sul rapporto tra Heidegger e il suo tempo storico e sull’ultima fase della sua riflessione filosofica: oggetto di questo libro è l'approfondimento di tale questione in stretta connessione al grande tema heideggeriano della modernità e della tecnica. Viene dimostrato come dopo l’esplicita adesione al nazismo, attestata chiaramente dal celebre discorso del rettorato del 1933, Heidegger avviò un vero e proprio disimpegno dalla politica e dalla realtà storica del suo tempo. Disimpegno che assume un tono sempre più apocalittico man mano che, nell’inoltrarsi negli anni Trenta, diviene sempre più chiara, per il filosofo tedesco, la deriva di mera potenza del Reich "millenario"; da contropotenza politico-spirituale alla crisi dell’Europa a mera variante del mondo moderno, del calcolo della "tecnica". Un giudizio che consegna l’intero presente – il mondo, la vita, la storia, e l’umanità che vi è coinvolta – al puro abisso di un anatema gnostico, di fronte a cui non c’è scampo se non quello di un’altra possibile storia dell’Essere a venire, sancita dalla celebre espressione: "Soltanto un dio ci può salvare". La storicità concreta, esistenziale e storica, così come si offriva in "Essere e tempo", viene in tal modo completamente abbandonata.

It was Leopardi who produced the thesis that «Lyric can be called the height the culmination the summit of poetry», and as such «the summit of human language» and «of the three main genres of poetry, the only one that really remains for the moderns». This primacy of lyric poetry rests in its ability to guard, better than epic and dramatic poetry, the linguistic institution of the world, the truth of being in the world as truth of word (Martin Heidegger). Lyrical expression as feeling and contemplation of oneself and one's being in the world expresses, each time, individually, the universal human, the original proclivity, in the word, in the ego, on the world. Lyric as the summit of poetry is like a summit reached. Like consciousness (in the evolutionary thesis of Julian Jaynes), poetry also has a story that takes place in the lyric phenomenon., Bollettino Filosofico, Vol 32 (2017): Poesia e filosofia a confronto. A partire dal moderno

The technique, as epoch of metaphysics, is the historical a priori of the Seinsfrage, where human finiteness talks about the Thrownness of its existence, whose historical “here and now” is the epochal connection that we are able to see in the planetary tension of technical acting. The relationship between the finite thinking and Being passes through – and moves from – the finite configuration (the epoch) in which it is sent as destiny: the sending regards man himself in his being, ad not something that ‘is added to him’. The name of this essential character of contemporary ma, the truth of his “Being-in-world”, for Heidegger is Gestell: the technical disposition-framing, upon which today seems that everything is weaved and arranged. In this ontological framework, the relationship with the sense of Being that modern man can regain (even to achieve a ‘free’ relation with the destiny of Being as Gestell), depends on an Erörterung – a thinking replacing of the phenomenon of the world, as Gestell, in regard to the wordling of the world as Ereignis. To regain for a thought of calculation, the thought that has made itself calculation, an opening for the secret that exists in the unveiling, the inexplicability of the origin: the Offenheit für das Geheimnis. A measure of humility which is the ancient gesture of thought as Denken, that is also Andenken, memory and gratitude.