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The main aim of this theoretical study is to help to clarify Heidegger's conception of the Danger [Gefahr] in relation with possibilities of the Turn [Kehre] which are hidden in the Danger itself. The Danger is hidden in Enframing [Ge-stell] as the essence of technology. First of all, it is necessary to clarify the concepts of being, truth and freedom. This shows us that concealment (hiddenness) is the necessary precondition for unconcealment, i.e. truth. Heidegger in this context speaks about the paths to unconcealment. Significant way to unconcealment is the art. Heidegger in "The Origin of the Work of Art" explains the essence of art in terms of the concepts of being and truth. The art is for Heidegger the way of expressing the element of truth. Art is not merely representation of the way things are but artwork can bring the meaning of what it is to exist. That means, that Heidegger reminds us about the value of the work of art as the means to open a "clearing" [Lichtung] for the appearance of things in the world, or to disclose their meaning for human beings. Heidegger writes about the art's ability to set up an active struggle between "Earth" and "World". The World is the web of significant relations in which human being exists. The Earth means the background against which every meaningful...

This thesis aims to explicate the claim that in Heidegger&#039 / s thinking techn

This paper considers the way Herbert Marcuse’s re-formulation of the instrumental reason as a technical reason can be understood as an intensification or acceleration of some of the themes presented by Theodor W. Adorno and Max Horkheimer in The Dialectics of Enlightenment. By reading Marcuse´s The One-Dimensional Man in dialogue with Martin Heidegger’s The Question Concerning Technology, the paper explores a thesis that Marcuse draws on concepts from Heidegger, especially Ge-stell and Bestand, in his notion of the “technical reason” and “technological rationality” to think and think beyond modern technology. By positing modern technology as the focal point of the instrumentalization of reason, Marcuse sheds light of historical and contemporary problems with human thinking. The staging of this conversation with Marcuse and Heidegger that never really took place allows the paper to fully explore and understand Marcuse’s invoking of the aesthetical dimension, as well as his re-appropriation of Freudian terminology, as a model to re-establish negative thinking as a necessary counteraction to the one-dimensional positive thinking that is dominating private and public sphere.