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We analyze Heidegger's Rectoral Address with the objective of understanding the sense of the term "German nation" in it. We sustain that Heidegger's treatment of this question is deeply related with his reading of the work of Ernst Junger, The Worker. Heidegger accepts in general lines Junger's diagnosis on the modern world, but he in fact differs from him in the sense that he attributes to the German nation in that situation. We analyze the meaning of the "spiritual mission" that Heidegger attributes to the German nation as a force able to contain the nihilistic unfolding of the will of power through the technique. We want to demonstrate that that attribution tries to grant a new meaning to the nation in the historical horizon transformed by the "death of God" announced by Nietzsche & that it explains the sense of the political position of Heidegger in 1933 & in the immediately later year. Adapted from the source document.

Based on the point of view of the philosophical anthropology by Martin Heidegger & the illustrated philosophy by Immanuel Kant, the author of this paper analyzes here the position of the French philosopher Etienne Balibar about the category of citizenship, considered as a basis to draw the general principles of a renewed philosophical anthropology. Starting from a kantian conception of citizenship, Balibar outlines the proposal of a philosophical anthropology structured around three pairs of poles: the pair man-subject, the pair subjetus-subjectum, & the pair cosmos-polis. The author shows the way the category "citizenship" organizes each of the previous pairs of terms & concludes with some considerations about the advantages of the balibarian proposal. Adapted from the source document.

This article searches for the origins of the notion of natality in Arendt. We will examine the crisis in the notion of time at the beginning of the XXth century in Europe (as expressed in Einstein's theories), as well as Heidegger's existential analysis of the Dasein. Relativity destabilizes human existence, & philosophy searches for a stable point from which to understand the world & one's own existence. Heidegger proposes that the only stable, reliable certainty is the constant possibility of death, whereas for Arendt it is rather the constant presence of birth. Death stabilizes existence, as anxiety turns life into an urge for self-possession. Birth turns action and freedom into the urgent, creative stability of existence. We will follow Arendt's thought from the anxiety of mortality, through desire & love, towards natality & action. We would like to suggest that the focus on death is a classic feature of European philosophy, while the urgency of birth, of being born, & of acting to give birth to a new world could be a trait of an urgent philosophy for Latin America. Adapted from the source document.

En este artículo, el autor analiza, a partir de la antropología filosófica de Martín Heidegger y de la filosofía ilustrada de Immanuel Kant, la postura del filósofo francés Étienne Balibar en torno a la categoría de ciudadanía como base para esbozar una antropología filosófica renovada. A partir de la concepción kantiana de ciudadanía, Balibar construye una propuesta de antropología filosófica estructurada alrededor de tres pares de polos: el par hombresujeto, el par subjectus-subjectum y el par cosmos-polis. El autor va mostrando, a lo largo del trabajo, la manera en que la categoría "ciudadanía" articula cada uno de estos pares de términos y concluye con algunas consideraciones sobre las ventajas de la propuesta balibariana.

Throughout his works, Michel Foucault attempts to describe the mechanisms of power that are produced & reproduced in modernity. His approaches to this theme are critical, genealogical, & archeological. In Historia de la locura en la edad clasica (History of Mental Insanity in the Classical Age), Foucault uses genealogical elements from Friedrich Nietzche & Martin Heidegger, but also from Giambatista Vico, whose principal work was La Ciencia Nueva (The New Science). To investigate the irrational side of humans, Foucault's work took on an archeological dimension. Foucault's strength was not in his genealogical or archeological methods, but more in his intentional maps & unusual attention to repressed & repulsed problems. As a result, Foucault produced a theory of power in which power is a result of confrontational relations. M. Pflum

Martin Heidegger's critique of modernity in his essay "La epoca de la imagen del mundo" ([The Epoch of the Image of the World] Sendas Perdidas [Lost Paths], 1979) is analyzed. Heidegger writes that having an image of the world tinted with humanism is peculiar to modernity. His critique of modernity is first & foremost a critique of the subject, because the notion of subject is fundamental to the image of the world, humanism, modern science, & modernity. Critical postmodernity denies the subject, but not by substituting an antihumanist ideology for a humanist one. It involves using modern ideology in some contexts & postmodern ideology in others, so that world capitalism can continue to dominate under heterogeneous conditions in the center & periphery. M. Pflum

This paper analyses three moments in the thinking about the crisis of Europe: (1) In Husserl's thought, the awareness of that crisis requires such notions as "science," "truth", "moral & political responsibility" to be analyzed, & the central categories of theoretical & practical rationality in the European philosophical tradition to be re-examined (2) In open confrontation with this, Heidegger s approach has as a central thesis the loss of meaning in modem societies. Equaling "meaning" & "truth", Heidegger questions the function of the philosophical theory of rationality, & leaves the thesis of nihilism as an unsurpassed horizon. (3) The political construction of European unity during the second half of the twentieth century demands a re-examination of that which is to be considered as true, & as morally & politically legitimate, that is to say, a deep re-reading of the contents of rationality. Adapted from the source document.

Presents a philosophical analysis of the activity of day-to-day real-life experience, drawing on the approaches of several philosophers who have addressed the problems of the value of experience in the world, including Walter Benjamin, Theodor W. Adorno, G. W. F. Hegel, & M. Heidegger. In a comparative analysis that oscillates between differences & similarities of these philosophers, an attempt is made to unthread today's meaning of experience, or to determine whether it is declining or has been, tragically & without remedy, destroyed by wars & the technological horrors of modernity. Adapted from the source document.