Дмитрий Кралечкин: Ненадежное бытие. Хайдеггер и модернизм

Бурдье П. Политическая онтология Мартина Хайдеггера. М.: Праксис, 2003.

Rorty R . On Heidegger’s Nazism // Philosophy and Social Hope. L.: Penguin books, 1999. P. 190–197.

После публикации «Черных тетрадей» было немало подобных попыток отделить «науку бытия» (как концептуальное изобретение) от политической/полисной ангажированности Хайдеггера. См., например: Monod J.-C . La double énigme de “Cahiers noirs” // Critique. 2014. № 811. P. 985–986.

Grondin J. The Critique and Rethinking of Being and Time in the First Black Notebooks // Farin I., Malpas J. (ed.). Reading Heidegger’s Black Notebooks 1931–1941 . Cambridge (Mas.): MIT Press, 2016.

Барт Р. S/Z. М.: Академический проект, 2009. С. 64 и далее.

«A man ambushed a stone. Caught it. Made it a prisoner. Put it in a dark room and stood guard over it for the rest of his life. / His mother asked why. / He said, because it’s held captive, because it is captured. / Look, the stone is asleep, she said, it does not know whether it’s in a garden or not. Eternity and the stone are mother and daughter; it is you who are getting old. The stone is only sleeping. / But I caught it, mother, it is mine by conquest, he said. / A stone is nobody’s, not even its own. It is you who are conquered; you are minding the prisoner, which is yourself, because you are afraid to go out, she said. / Yes yes, I am afraid, because you have never loved me, he said. / Which is true, because you have always been to me as the stone is to you, she said». ( Edson R. A Stone is Nobody’s: Fables & Drawings. Think Press, 1961. P. 30.)

Latour B. Enquête sur les modes d’existence. P. 103–107.

Пример того же рода – «чудо», совершенное Витгенштейном, починившим паровой двигатель, заставив рабочих «ритмично постукивать по машине» (см.: Руднев В. Божественный Людвиг (Жизнь Витгенштейна) // Логос. 1999. № 1 (11)).