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Jahr  S. E. 
 2001 *  1
 2002 *  1
 2003 *  1
 2004 *  3
 2005 *  2
 2006 *  2
2007 2
2008 2
2009 0  
2010 56
2011 80
2012 150
2013 80
2014 230
2015 239
2016 141
2017 160
2018 30
2019 18
2020 202
 
S.
1
2
3
6
8
10
12
14
14
70
150
300
380
610
849
990
1150
1180
1198
1400
 
P. Z.
 
100%
50%
100%
33,33%
25%
20%
16,67%
 
400%
114,29%
100%
26,67%
60,53%
39,18%
16,61%
16,16%
2,61%
1,53%
16,86%
 
S.E. (S.)
T. (S.)
0,0039
0,0032
0,0030
0,0044
0,0047
0,0048
0,0049
0,0050
0,0044
0,0198
0,0384
0,0702
0,0819
0,1219
0,1581
0,1726
0,1885
0,1813
0,1754
0,1946
 
K.  
1
1
1
3
2
2
2
4
0  
158
97
246
169
1614
1579
1950
1102
79
26
671
 
S.
1
2
3
6
8
10
12
16
16
174
271
517
686
2300
3879
5829
6931
7010
7036
7707
 
P. Z.
 
100%
50%
100%
33,33%
25%
20%
33,33%
 
987,50%
55,75%
90,77%
32,69%
235,28%
68,65%
50,27%
18,91%
1,14%
0,37%
9,54%
 
  K.  
S. E.
1
1
1
1
1
1
1
2
0
2,82
1,21
1,64
2,11
7,02
6,61
13,83
6,89
2,63
1,44
3,32
 
  K.  
T.
0,0039
0,0027
0,0027
0,0082
0,0055
0,0055
0,0055
0,0109
0
0,4328
0,2658
0,6721
0,4630
4,4219
4,3260
5,3279
3,0192
0,2164
0,0712
1,8333
 
 K. (S.) 
S.E. (S.)
1
1
1
1
1
1
1
1,143
1,143
2,486
1,807
1,723
1,805
3,770
4,569
5,888
6,027
5,941
5,873
5,505
 
K. (S.)
T. (S.)
0,0039
0,0032
0,0030
0,0044
0,0047
0,0048
0,0049
0,0057
0,0050
0,0491
0,0693
0,1210
0,1479
0,4596
0,7225
1,0164
1,1362
1,0843
1,0302
1,0710
* Von 2001 bis 2006 nur Gästebuch, erst ab 2007 auch Webforen und Weblogs.

NACH OBEN 1531) Great Again , 01.07.2021, 23:27 (8385)

8385

Felix Dakat wrote:

„Modern humanism needed and found inner sources of benevolence in more than one way. One was through a strong sense of the powers of disengaged instrumental reason whose dispassionate impersonality was taken as sufficient for universal beneficence. This is where modern humanism shows its roots in neo-stoicism except of course that what has been lost is the idea of a providential course of things designed by a beneficent God which the wise person must learn to accept and endorse. The idea was advanced that disengaged reason itself by freeing us from getting stuck in our own narrow perspective and allowing us to view the whole must kindle the desire to serve that whole.

Heidegger spins 488 pages of Being and Time explicating Dasein which is basically being-in-the-world. The aspect of Dasein I see you majoring on is the facticity and contingency of it. That's definitely an important truth for Heidegger but he develops the concept further in ways I haven't read you mentioning.“ **

Yes, that's right.

Heidegger was concerned with being and its history throughout his life. Heidegger's basic idea of his thinking is precisely that being or the revelation of being needs man and that, conversely, man is only man insofar as he stands in the revelation of being. So the access to being can only take place via man (provided he can think ).

Humans are beings who can know that they are there, that they are in the world. All other living beings are not capable of knowing this, thus they do not know anything about existence, insein or in-sein (being in or being-in), dasein or da-sein (being there or being-there), being in the world. They are dependent on a special environment and know this only in the physical, but not in the metaphysical sense. They have no meta-knowledge.

Dasein in the Heideggerian sense refers exclusively to the human being.

Man (Dasein) is related to being. This relation must somehow show itself. Being can appear via the way of Dasein (man) in its unconcealedness (Ancient Greek: alethia). Otherwise it remains unconcealed.

It is not possible to get an answer to the question about being without having an answer to the question about the essence of man.

Otto wrote:

Martin Heidegger im Gespräch mit Richard Wisser, 1969. According to the poster Ikarus K. K. „the best introduction to the thinking of Martin Heidegger“.

Martin Heidegger, »Der Satz der Identität«, 1957.** **

I have enjoyed the films, especially this one:

- Martin Heidegger im Gespräch mit Richard Wisser, 1969 -

 

NACH OBEN 1532) Kathrina, 02.07.2021, 01:09 (8386)

8386

I like music the most. But music is not allowed here for stated reasons. I have understanding for that.

Then I contribute by posting two pictures of a castle that I like very much:

Lichtenstein

Lichtenstein

 

NACH OBEN 1533) Sleyor Wellhuxwell, 03.07.2021, 23:15 (8387)

8387

Then try to describe the picture you can't send (**), e.g. poetically, if poetry is allowed.

 

NACH OBEN 1534) Otto, 04.07.2021, 01:05; Kathrina, 04.07.2021, 01:21, 02:22,, 02:32, 02:52; Otto, 04.07.2021, 03:13 (8388-8393)

8388

Sleyor Wellhuxwell wrote:

„Then try to describe the picture you can't send (**), e.g. poetically, if poetry is allowed.“ ** **

Yes, you do not need to post a picture, you can, if you want to, describe the picture you have in your head - poetically or not poetically.

8389

This of course:

Renoir, „Tanz in Bougival“, 1883

8390

Yes, a good idea (**).

But an „Italian fresco“ is also just a fresco. Or do you mean something else by the expression „Italian fresco“?

8391

Ludwig v. Beethoven:

Ludwig v. Beethoven

8392

I did not ask about the origin of the word „fresco“, which I know, but about whether you yourself (**) meant something different by it, because you added the word „Italian“.

8393

Did you just post photographs, Kathrina (**|**)?

Do not derail this thread, Kathrina.

 

NACH OBEN 1535) Otto, 05.07.2021, 22:00, 22:10, 22:59 (8394-8396)

8394

Yes, of course. Photographs of architectures, paintings, sculptures, and statues are welcome to be sent.

8395

Where did you find that (**)?

8396

Landschaft (landscape), 2012:

Landschaft - gemalt von Josef Brune, 2012

 

NACH OBEN 1536) Kathrina, 06.07.2021, 01:04 (8397)

8397

Otto wrote:

„Did you just post photographs, Kathrina (**|**)?

Do not derail this thread, Kathrina. ** **

Um. Do you mean my fresh flowers (in Italian: fiori freschi)?

Um. No. I painted them.

Loch im Glen Etive in Schottland

 

NACH OBEN 1537) Kultur, 07.07.2021, 23:57 (8398)

8398

Hello, Anfang.

Your username reminds me of two terms Heidegger used. These two terms are: (1) der erste Anfang (the first beginning) and (2) der andere Anfang (the other beginning).

Which of the two do you prefer?

 

NACH OBEN 1538) Kultur, 08.07.2021, 01:00 (8399)

8399

1.) The first beginning.
In the context of his discussions on the history of being (Sein), Heidegger comes to the insight that the path of the Occidental metaphysics is the history of the forgetfulness of being (Seinsvergessenheit). The specific determinations of the metaphysics are based on the premise that the original essence of being must not be asked about. Therefore, the first beginning to the determinations of the being (Sein) of the being (Seiendem, nominative: Seiendes) finds its expression in the whole from Plato's „ideas“ up to Nietzsche's „will to power“. That the question of being itself remains hidden is, according to Heidegger, not a defect of the first beginning. It is given with its structure. In order to arrive at „the other beginning“, the „Zuspiel“ („pass“) of the first beginning must be taken up and it must itself be repeated in its various basic positions. This is the first way of the first beginning. The other way is the „Sprung“ („jump“) which leaves the ways of this beginning behind and exposes itself to the immediacy of the experience of being.

2.) The other beginning.
Heidegger understands the thinking of the history of being as an access to the other beginning. This other beginning reaches back to the traces of a more original experience of being and truth, which had been largely covered in metaphysics. The claim to reach back to an origin (a primordiality) thereby touches quite well with the tendency of phenomenology to grasp the original source of phenomena. The other beginning also means a shift of thinking to a questioning about the essence of being, which abstains from further ontological determinations. It shall explicitly neither lead to further metaphysical determinations nor stay in the realm of myth. The other beginning is to be approached from the gaps and breaking points in the first beginning. In the tradition it is primarily marked out by the form of thought of the Lanthanonts, above all of the poets like Hölderlin, who had an inkling of it, and of the early Greek philosophy. But Heidegger also makes clear that it is by no means about the project of a repetition or restitution of this first beginning.

Martin Heidegger im Wald

 

NACH OBEN 1539) Hubert Brune, 09.07.2021 (8400)

8400

Vielen Dank für Ihren Eintrag, Herr Römer. **

Wenn der demographische Druck von außen immer größer und der demographische Bestand im Inneren immer weiter abnimmt, zudem die Korruption immer mehr um sich greift, die Ausdehnung sich nicht mehr vermeiden läßt, ohne die eigene Macht aufzugeben, die Kräfte gegen das Innere, also die gegen das eigene gemeinschaftliche Immunsystem immer mehr zunehmen, sich mit dem Außen verbünden und jedenfalls immer stärker, mächtiger werden, dann bleibt bezüglich der Demographie eigentlich nur noch das zu tun, was in Rom auch geschehen ist: man hat versucht, den Zustrom zu kontrollieren und die eigene Bevölkerung zum Kinderkriegen zu animieren, die aus immer willkürlicheren Gründen erfolgenden Scheidungen verboten, den Prostituierten hohe Steuern auferlegt - doch das alles hat nur für sehr kurze Zeit zu Erfolgen geführt.

Hubert Brune

 

NACH OBEN 1540) Alf, 10.07.2021, 21:39, 22:08; Otto, 10.07.2021, 23:34; Kultur, 10.07.2021, 23:57 (8401-8404)

8401

The following photographed bust is meant to represent: Wernher von Braun (1912-1977):

Büste von Wernher von Braun

You know?

8402

For you (**):

Fresko-Büste von Wernher von Braun

8403

Yes (**). But it looks like the painter of the picture I posted doesn't seem to have a special place in mind when it comes to imagining a landscape.

See again, please:

Landschaft - gemalt von Josef Brune, 2012

Is there a landscape?

8404

Yes and no (**).

When you really do begin, basically everything is open to you. The only problem is that there are others who have already started and who can and usually do influence those who are just beginning.

 

==>

 

NACH OBEN

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NACH OBEN