We would like to begin a series of translations of outstanding articles [published previously in FP], mainly by Jesuit philosophers. Our first choice is a paper by Franciszek Bargieł, an eminent scholar of Jesuit philosophy who taught and lectured in philosophy at the Faculty of Philosophy of the Society of Jesus in Kraków/Cracow for many years. This article, published in the journal “Forum Philosophicum,” vol. 2, 1997 (245–54), was originally written and published in Latin and has been translated from that (...) language. (shrink)

This article discusses the problem of Martin Heidegger's famous involvement in Nazism. This problem has already been widely discussed in the literature, but it is worth re-thinking. The question of Heidegger's involvement and, above all, his post-war silence about Nazi crimes have been discussed basically from the perspective of his anti-Semitic attitude, personal ambitions or even as naive thinking. Perhaps there is worth looking at this problem from the point of view of Heidegger's philosophy and, above all, the role and (...) meaning of language. Heidegger called for reaching the covered base – being itself. The key to this must be to reach the boundaries of language, that is, the transition from the language of everyday life, which is a consequence of an attitude oriented only to naive existence itself, to the language of being. This path leads inevitably to the border of language, that is to the "place" where language balances between saying and silence. Heidegger saw it as the proper philosophical attitude, which is a discovery in the "event" of truth of being. The tragedy takes place here in the man's realization of his helplessness towards the truth of being, and thus of silence, which is a transition from the state of philosophical silence to political silence. The philosopher is probably "doomed" to political engagement, and a consequence of it could be the famous "Syracuse". (shrink)

In this article, I attempt to analyze some of the contexts of the language of being after Heidegger’s “turn” (Kehre), a clearly discernible change in his philosophy in the second half of the 1930s. Heidegger proposed a new concept to revealing being itself, namely its “event‑enowning” (Ereignis). The key to this understanding of being is that now language becomes “the house” of being. Heidegger combined this with the “joint” (fugue) function. Language as a fugue joins with being itself, and therefore (...) constantly follows and touches upon the boundary of silence. Silence is the ultimate complement of language and constantly limits it, because what is said only reveals a part of being, while the rest remains hidden and “expresses” silence, as it is in the case of a fugue, where the main motif of the theme “escapes” into silence. In the text, I first consider the fugue of being, then the language of being as its expression, in order to consider the problem of saying further, and finally analyze the limit of language, i.e. the way to silence. (shrink)

Editor-in-Chief's note on the 25th anniversary of the journal.