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HEIDEGGER: Ní hé an t-eolas an mhistéir mhór, ach an bheith, an t-eiseadh.
“Rugadh Martin Heidegger (1889-1976) i mBaden na Gearmáine an bhliain chéanna ar rugadh Wittgenstein sa Vín. Nuair a bhi sé ina mhacléinn in Ollscoil Freiburg, rinne sé staidéar ar an bhfealsúnacht faoi Edmund Husserl (1859-1938). Thíolaic sé a mhórshaothar Beith agus Am (1927) do Husserl. […] I dtús Beith agus Am, piocann sé amach na snáithí a chomhdhéanann ár n-aire chomhfheasach dar n-eiseadh. […] Ón dearcadh seo, rinne Heidegger anailís ar an gcoinníoll daonna. Ní daoine scoite aonaracha muid ag iarraidh teangmháil a dhéanamh le daoine eile, ach neacha sóisialta ag maireachtáil i gcomhar ón dtús. […] Is fada muid ag fanacht leis an lá a mbeidh bunús meitifisiciúil lenár saol. Lorgaíonn muid brí, ach níl aon siúráilteacht ann gur ann go hoibíochtúil do na rudaí atá uainn. Murab ann dóibh, d’fhéadfadh ár saol a bheith áiféiseach, gan bhrí. Má tá brí ann, is brí a thug muid dó í.” (Baothléim sa Dorchadas: Stair na Fealsúnachta, le Diarmuid Ó Gráinne, Coiscéim, 2005)
“Rugadh Martin Heidegger (1889-1976) i mBaden na Gearmáine an bhliain chéanna ar rugadh Wittgenstein sa Vín. Nuair a bhi sé ina mhacléinn in Ollscoil Freiburg, rinne sé staidéar ar an bhfealsúnacht faoi Edmund Husserl (1859-1938). Thíolaic sé a mhórshaothar Beith agus Am (1927) do Husserl. […] I dtús Beith agus Am, piocann sé amach na snáithí a chomhdhéanann ár n-aire chomhfheasach dar n-eiseadh. […] Ón dearcadh seo, rinne Heidegger anailís ar an gcoinníoll daonna. Ní daoine scoite aonaracha muid ag iarraidh teangmháil a dhéanamh le daoine eile, ach neacha sóisialta ag maireachtáil i gcomhar ón dtús. […] Is fada muid ag fanacht leis an lá a mbeidh bunús meitifisiciúil lenár saol. Lorgaíonn muid brí, ach níl aon siúráilteacht ann gur ann go hoibíochtúil do na rudaí atá uainn. Murab ann dóibh, d’fhéadfadh ár saol a bheith áiféiseach, gan bhrí. Má tá brí ann, is brí a thug muid dó í.” (Baothléim sa Dorchadas: Stair na Fealsúnachta, le Diarmuid Ó Gráinne, Coiscéim, 2005)
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The attitude of decline in SPENGLER'S philosophy of history and in Humanistic existentialism.
“Since the first world-war the spiritual crisis of Western culture is expressed in Humanistic philosophy in an attitude of decline. SPENGLER'S Der Untergang des Abendlandes, HEIDEGGER'S Sein und Zeit and SARTRE'S L’Être et le Néant, are in this respect three extremely representative works. Modern man has gone through two world wars. Historicism only permits him to retain the insight into the meaninglessness of his existential freedom in the face of nature in which he is "thrown". Western culture is doomed to decline (SPENGLER) and the freedom of human existence is a "freedom towards death" (HEIDEGGER), a nothingness (SARTRE). Since Roman Catholicism and the Reformation had been pushed away from their dominating position, Humanism had played the leading role in Western culture for two centuries. But now because of this intrinsic process of decay it has lost its monopolistic position of power. Anti-Humanistic spiritual movements (national socialism, fascism and bolshevism) have arisen out of the pathological degeneration of its religious freedom-motive caused by the radical consequences of historicism. Humanism was thus placed on the defensive. A chaotic struggle for leadership in the future development of the West has now broken out. The older cultural forces, Roman Catholicism and Protestantism, have also re-awakened out of their philosophical and cultural lethargy, and with a new force now seek in philosophy to take part in the gigantic struggle for the future of our culture." (A New Critique of Theoretical Thought by Herman Dooyeweerd, 1969, Vol 1, pp 214,215)
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