Face-to-face (Emmanuel Lévinas) is similar to Mikhail Bakhtin's ethical concept in art and answerability and Martin Heidegger's concept of the authentic guilt (present/face-to-face) as opposed to an inauthentic other.

the refusal as gift

The outline of these “contributions” toward the preparation of the
transition is taken from the still-unmastered ground-plan of the historicality of the transition itself:
the resonating
the interplay
the leap
the grounding
the future ones
the last god
This outline is not a series of various considerations on sundry objects; nor is it a step-by-step ascent from the low to the high. It is a
preliminary sketch of the temporal-spatial playing field which the
history of the transition first creates as its own realm in order to decide, according to its own law, about the futureless ones, i.e., those who are always only “eternal,” and about the future ones, i.e., those who occur only once.

± Martin Heidegger, Contributions to Philosophy (Of the Event), p. 7-8


The resonating of beyng in its refusal.
The interplay of the questioning of beyng. The interplay commences with the first beginning playing over to the other beginning,
in order to bring the latter into play such that out of this mutual
interplay, the preparation for the leap develops.
The leap into beyng. The leap leaps into the abyss of the fissure and
so for the first time attains the necessity of grounding Da-sein, which
is assigned out of beyng.
The grounding of truth as truth of beyng: (Da-sein).

± Martin Heidegger, Contributions to Philosophy (Of the Event), p. 10

Yet beyng is not something “earlier”—existing in itself, for itself. Instead, the event is the temporal-spatial simultaneity for beyng and beings.

± Martin Heidegger, Contributions to Philosophy (Of the Event), p. 13

Dasein - caut sa inteleg ... Being In The World

Platon - obiectele perfecte sunt ideile. noi, in calitatea noastra de creaturi rationale, tre sa stam si sa le contemplam
Descartes - nu poti fi sigur de nimic decat de propria ta existenta de asta stai si te uita in mod indoielnic dar sistematic cum se intampla lucrurile
Heidegger -  noi suntem fiinte in lume si interactionam cu ea deci tre sa dezvoltam abilitati de a fi in lume

...ma mai gandesc

Дазайн дазайнский

night nurse

Dilemme cornélien

cerc sau/si spirala

"freedom from suffering" Schopenhauer

To draw an analogy: a man's suffering is similar to the behavior of a gas. If a certain quantity of gas is pumped into an empty chamber, it will fill the chamber completely and evenly, no matter how big the chamber. Thus suffering completely fills the human soul and conscious mind, no matter whether the suffering is great or little. Therefore the "size" of human suffering is absolutely relative.

It is not for me to pass judgement on those prisoners who put their own people above everyone else. Who can throw a stone at a man who favors his friends under circumstances when, sooner or later, it is a question of life or death? No man should judge unless he asks himself in absolute honesty whether in a similar situation he might not have done the same.

...everything that was not connected with the immediate task of keeping oneself and one's closest friends alive lost its value. Everything was sacrificed to this end. A man's character became involved to the point that he was caught in a mental turmoil which threatened all the values he held and threw them into doubt. Under the influence of a world which no longer recognized the value of human life and human dignity, which had robbed man of his will and had made him an object to be exterminated (having planned, however, to make full use of him first - to the last ounce of his physical resources) - under this influence the personal ego finally suffered a loss of values. If the man in the concentration camp did not struggle against this in a last effort to save his self-respect, he lost the feeling of being an individual, a being with a mind, with inner freedom and personal value. He thought of himself then as only part of an enormous mass of people; his existence descended to the level of animal life.

...everything can be taken from a man but one thing: the last of the human freedoms - to choose one's attitude in any given set of circumstances, to choose one's own way. 

If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete. 

Friedrich Hölderlin - The Ister (Der Ister)

(Translated by Maxine Chernoff and Paul Hoover)

Now is the time for fire!

Impatient for the daylight,

We’re on our knees,

Exhausted with waiting.

It’s then, in that silence,

We hear the woods’ strange call.

Meanwhile, we sing from the Indus,

Which comes from far away, and

From the Alpheus, since we’ve

Long desired decorum.

It’s not without dramatic flourish

That one grasps

Straight ahead

What is closest

To reach the other side.

But here we want to build.

Rivers make the land fertile

And allow the foliage to grow.

And if in the summer

Animals gather at a watering place

People will go there, too.

This river is called the Ister.

It lives in beauty. Columns of leaves burn

And stir. They stand in the forest

Supporting each other; above,

A second dimension juts out

From a dome of stones. So I’m

Not surprised that the distantly gleaming river

Made Hercules its guest,

When in search of shadows

He came down from Olympus

And up from the heat of Isthmus.

They were full of courage there,

Which always comes in handy, like cool water

And a path for the spirit to follow.

That’s why the hero preferred

To come to the water’s source, its fragrant yellow banks

Black with fir trees, in whose depths

The hunter likes to roam

At noon and the resinous trees

Moan as they grow.

Yet the river almost seems

To flow backwards, and I

Think it must come

From the East.

Much could

Be said further. But why does

It hang so straight from the mountain? That other river,

The Rhine, has gone away

Sideways. Not for nothing rivers

Flow in dryness. But how? We need a sign,

Nothing more, something plain and simple,

To remind us of sun and moon, so inseparable,

Which go away — day and night also —

And warm each other in heaven.

They give joy to the highest god. For how

Can he descend to them? And like earth’s ancient greenness

They are the children of heaven. But he seems

Too indulgent to me, not freer,

And almost scornful. For when

Day begins in youth,

Where it commences growing,

Another is already there

To further enhance the beauty, and chafes

At the bit like foals. And if he is happy

Distant breezes hear the commotion;

But the rock needs engraving

And the earth needs its furrows;

If not, an endless desolation;

But what a river will do,

Nobody knows.

Martin Heidegger - Hölderlin's Hymn "The Ister"

Schlafen ist die beste Medizin

Год назад он сам тоже попробовал теллур, поднакопив присланных отцом денег. Это было сильно: он провел незабываемое время в великой Афинской школе и узнал много нового. С великим Платоном он не нашел общего языка, а просто долго и мучительно-бессловесно целовался, замирая от восторга, а затем позволил богатырского сложения философу делать с собой все, что тот захотел. Пифагор ему показался скучнейшим занудой, старик Плотин почему-то вызвал у Энгельберта мистический ужас, а вот с бодрым и толерантным Парменидом удалось наладить продуктивный диалог, в результате которого посланник двадцать первого века сумел доказать древнему греку – не без помощи Гегеля, Хайдеггера и Сартра, – что небытие так же реально, как и бытие, следовательно, оно такое же чистое настоящее, а значит, бытие не вечно, ибо порождено небытием.

~~~

Dasein – здесь-бытие, вот-бытие, се-бытие, сиюбытность, бытие присутствия, здесь существующее, сущее-в-бытии; философское понятие, введенное в философский дискурс Мартином Хайдеггером.

cartea a fost buna dar s-a terminat

acuma tre sa ma gandesc ce sa fac mai departe

incep de aici

Noblesse oblige

you know, dasein

If I take death into my life, acknowledge it, and face it squarely, I will free myself from the anxiety of death and the pettiness of life - and only then will I be free to become myself.
Martin Heidegger