Theorie  , teoria, theory, théorie, theoretisch, a-theoretisch, athéorique, vor-theoretisch, Urwissenschaft, θεωρεῖν  , θεωρία, θεωρητικός, θεωρός

Θεωρεῖν is being-there’s ownmost possibility [eigenste Möglichkeit   des Daseins] since in it being-there reaches its end in such a way that it is transposed into its most genuine possibility [eigentlichste Möglichkeit], into its ownmost there [eigenstes Da], as θεωρεῖν constitutes the most genuine ἐντελέχεια of the being of human beings. What was concrete in Greek existence as an existence-tendency [Existenz  -Tendenz  ] is here brought to its most genuine expression, and in such a form that Aristotle   makes this existence intelligible on the basis of its genuine sense of being and being-there [eigentlichen Sinn von Sein   und Dasein  ], and grounds it therein. [GA18MT  :64]

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Σοφία is carried out in pure knowledge, pure seeing, θεωρεῖν — in the βίος   θεωρητικός. The word θεωρεῖν was already known prior to Aristotle. But Aristotle himself coined the term θεωρητικός. The word θεωρεῖν, θεωρία, comes from θεωρός, which is composed of θέα, “look,” “sight,” and ὁράω  , “to see.” Θέα, “sight,” which allows the look of something to be seen, is similar in meaning to εἶδος  . Θεωρός then means the one who looks upon something as it shows itself, who sees what is given to see. The θεωρός is the one who goes to the festival, the one who is present as a spectator at the great dramas and festivals — whence our word “theater.” The word θεωρία expresses “seeing” in a twofold way. The history of the meaning of this expression cannot be exhibited here in more detail. Let us only refer to the fact that in the time immediately prior to Plotinus  , in the second and third centuries, θεωρία was so interpreted that one could say: in θέω- resides the stem θειον, θεός  ; θεωρεῖν thus means: to look upon the divine. This is a specific Greek etymology, given, for example, by Alexander Aphrodisius. We have here a re-interpretation  , which has its ground in certain statements of Aristotle, though it does not   touch the genuine meaning of the word. The Latin translation of θεωρία is speculatio, which means pure onlooking; “speculative” thus means the same as “theoretical.” The word θεωρία then played a large role in theology, where it was opposed to ἀλληγορία: θεωρία is that consideration which lays out the historiographical facts, just as they are, prior to all ἀλληγορία; θεωρία becomes identical with ἱστορία. Finally it becomes identical with biblical theology and with theology pure and simple. Later the translation of θεωρία as theologia speculativa presents the precise opposite of exegetical theology. That is one of those peculiar accidents which very often arise in the history of meanings. [GA19RS  :44]

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Θεωρειν is the way σοφία   is carried out, a mode of Being of human Dasein, a mode which includes a so-called διαγωγή: lingering, leisure, idleness. Διαγωγή as idleness means not acting, not accomplishing anything: no ποίησις   whatsoever. Insofar as θεωρεῖν is determined by διαγωγή, it is not ποίησις but a mere onlooking, a lingering with the object. This characteristic of θεωρεῖν, and consequently of the mode of Being of σοφία, expresses more acutely what Plato   often said, e.g., in the Sophist at 254a8f: […] The philosopher “lies with,” is constantly occupied with, a looking upon beings, and specifically in such a way that in this looking upon beings he speaks about them and pursues an understanding of them. Thus in Plato the same scientific attitude is alive which Aristotle later made explicit; it is just that in Plato it is not yet ontologically-theoretically founded. [GA19RS:47]

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TEORIA E CORRELATOS

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VIDE: Theorie

teoria
théorie
theory

NT: Theory (Theorie), 59, 67, 69, 81, 136, 138, 157-158, 166, 193, 199, 248, 251, 257-258, 261, 300, 312, 315-316, 320 n. 19, 335, 351-352, 356-364 (§ 69b), et passim. See also "Just looking"; Objectivation; Practice; Subject; Thematization [BT]

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Theorie (die): «teoria». Modo de saber que se basa fundamentalmente en el carácter del puro ver, de la contemplación; es decir, la Theorie encarna el tipo de saber representativo propio de la filosofía de la conciencia. La tensión entre un saber preteorético y otro teorético está presente desde las primeras lecciones del semestre de posguerra de 1919, en las que se intenta elaborar filosoficamente una ciencia originaria de la vida capaz de articular su significatividad primaria. La teoria del conocimiento, en cambio, busca el acceso a lo inmediato y lo primario a través de la reflexión. El problema de la reflexión teórica radica en que coloca la vida inmediata ante la región autónoma de la conciencia. Pero ese modelo óptico de interpretación de la vida en términos de algo que está ahí delante (vorhanden  ) constituye la forma esencial de la objetividad. Esta tensión atraviesa toda la obra temprana de Heidegger, la cual se caracteriza fundamentalmente por la prioridad concedida al saber práctico. Aquí se dejan sentir con fuerza sus interpretaciones de los escritos prácticos de Aristóteles. La incorporación del saber práctico que encierra la phronesis   («prudência») permite contrarrestar el aséptico orden matemático que la conciencia cartesiano-husserliana impone a la realidad. Desde la óptica de la filosofía práctica de Aristóteles, es posible distanciarse de la severidad metódica de las ciencias modernas, esto es, se abre una vía de escape que permite salir del callejón de la filosofía de la conciencia y posibilita el estúdio de las estructuras de comportamiento de la vida humana. Véanse las entradas Hinsicht   (die), hinsehen; Umgang   (der), umgehen (mit) y Urwissenschaft (die). [GA56/57, pp. 5, 74, 84, 86-88, 90, 93-97, 108-110, 112-114, 117, 144 (teoria — praxis  ), 145, 196 (liberarse de la teoria); GA58  , pp. 23,40, 52, 54, 62 (vida), 83 92 (teoria previa), 97-100 (mundo propio), 107, 116, 120, 121-128, 131, 140, 144 (filosofía trascendental); AKJ, pp. 24 (contemplación teorética), 27-28, 30 (sentido del ser en la concepción teorética), 34-35 (Investigaciones lógicas = fenomenología del logos   teorético); GA59  , pp. 10, 19, 22 (a priori  ), 24-27, 61 (conexión teorética), 63, 65, 69 (teoria del conocimiento), 74, 76, 80, 91 (alma), 102, 107, 108, 117-118, 132, 135 (teoria originaria), 137-146 (idea   de la constitución), 142-144, 151 (Platón), 157 (preteorético); GA60  , pp. 16 (valor), 39 (ideas ? Platón), 41 (origen de la teoria), 53, 55, 59 (formalización), 62-64, 71, 86, 88-89, 112 (Pablo), 116 (? cristianismo), 124, 135, 148, 172 (metafísica griega), 179 (? amor), 214, 259, 261, 277 (Agustín), 305 (comprensión originaria), 308 (mística), 311, 313-314, 317-318, 323; GA61  , p. 198; NB  , pp. 19, 21 (carácter del puro mirar), 44, 45-46 (teoria — praxis), 46 (filosofía — teoria), 52-53; GA63  , pp. 7 (? Dasein), 82, 92 (aprehensión del ser), 96; GA17  , pp. 2 vida), 3, 20 (? logos apophantikos), 53 (lógica), 82-83, 86-87, 91 (validez), 97-100 (Husserl  ), 115 (filosofía griega), 123, 125, 128 (dominio de la teoria), 135 (Descartes  ), 141, 173, 269 (fenomenología), 271-271 (intencionalidad), 276 (no-teorético); GA21  , pp. 8 (dominio de la teoria en la filosofía occidental), 11, 44 (Husserl), 56 (ver = forma primaria de aprehensión = decopía), 56 (filosofía occidental ? mirar), 60 (verdad), 82-88 (teoria del conocimiento: Rickert, Windelband, Kant  ), 122-125 (griegos: conocimiento = teoria), 154 (estructura), 407, 415 (lógica tradicional); GA22  , p. 26; GA24  , pp. 154 (Platón y Aristóteles = theoria, percibir intuitivo), 188 (Kant: autoconciencia moral   ? conocimiento teorético); SZ  , pp. 69 (estar-a-la-mano, estar-ahí-delante), 136 estado de ánimo), 138, 157 (? originário), 193 (cuidado, práctico), 223 (verdad), 300 (praxis, resolución), 351, 356-364 (origen).] [LHDF]