Lo por pensar se sustrae al hombre en tanto se le retiene, pero lo retenido le está siempre delante, no desaparece, no es nada, es evento.
El pensar occidental, según Heidegger, desde su aparición griega y a través de todo el despliegue metafísico hasta su acabamiento, no alcanzó aún su elemento propio, “lo más grave se muestra en que todavía no pensamos”.
Su rasgo fundamental se ubica en el percibir, que se despliega en el representar. Percibir, como traducción de la palabra griega (…)
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Termos e noções chaves do pensamento de Heidegger e suas referências
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Picotti (2010:61-62) – pensar (denken)
7 de junho de 2023, por Cardoso de Castro -
Pegoraro (2006:116-119) – temporalidade (Zeitlichkeit)
7 de junho de 2023, por Cardoso de CastroO tema da temporalidade é uma das intuições mais originais de Heidegger. Já sabemos que Ser e Tempo explicita a temporalidade a partir da estrutura do cuidado. Releiamos essa noção: cuidado, como ser do ser-aí, significa: "estar-já-em… (no mundo) adiante-de-si-mesmo como ser-junto-de… (junto do ente encontrado no interior do mundo)". Nesse enunciado mostra-se a temporalidade do ser-aí: adiante-de-si indica o futuro; estar-já-aí… manifesta o ter-sido (o passado); e ser-junto-de… exprime o (…)
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Pasqua (1997:173-174) – Historialidade (Geschichtlichkeit)
7 de junho de 2023, por Cardoso de CastroExprime a dimensão Existencial do Dasein, ele funda-se na sua temporalidade
§73 Distinguimos Historialidade e Historicidade. O primeiro conceito exprime a dimensão Existencial do Dasein, ele funda-se na sua temporalidade. O segundo designa a sua dimensão existencial e tem lugar no tempo. E esta nuance que o presente capítulo irá desenvolver. Mas, a fim de perceber melhor o sentido ontológico, demoremo-nos primeiramente sobre o sentido vulgar da história. Heidegger apresenta quatro (…) -
Moran (2000:146-148) – reduction (Reduktion)
7 de junho de 2023, por Cardoso de CastroHusserl has in mind the specific bracketing of a psychological interpretation of what is given in the acts of knowing.
Given the difficulty of doing philosophy (i.e. escaping from the natural attitude which constantly seeks to reassert itself), it is necessary to employ a set of procedures which Husserl generally labels as the ‘reduction’ (from the Latin reducere, ‘to lead back’). Husserl’s so-called discovery of the reduction took place in the summer of 1905,17 but, in subsequent years, (…) -
Schalow & Denker (HDHP:41-42) – dwelling (wohnen)
7 de junho de 2023, por Cardoso de CastroIn dwelling, being-there builds its home in the world. Dwelling is the manner in which mortals are on the earth and under the sky.
Dwelling designates the fundamental structure of being-there as it sojourns in nearness to entities. As Hölderlin says in one of his poems, man dwells between heaven and earth. This “between” is a dimension [42] that admits of measure. Since man dwells in this dimension, it is his task to do the measuring. Only insofar as man measures out his dwelling, can he (…) -
Hatab (2015) – Selbstheit - Subjektivität
7 de junho de 2023, por Cardoso de Castro[HATAB, Lawrence J.. "Can We Drop the Subject? Heidegger, Selfhood, and the History of a Modern Word", in Hans Pedersen e Megan Altman (ed.), Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology. Dordrecht: Springer, 2015, p. 13-14]
Tradução
Um elemento importante de Ser e Tempo é a crítica de Heidegger da divisão da filosofia moderna de eu e mundo em sujeito e objeto, onde a objetividade denota "fatos" independentes do eu e o sujeito racional denota a (…) -
Greaves (2010:9-11) – Einstellung - Atittude
6 de junho de 2023, por Cardoso de CastroGREAVES, Tom. Starting with Heidegger. London: Continuum, 2010.
It is above all the idea of a natural attitude that Heidegger took issue with…
Heidegger was inspired and convinced that the phenomenological project was a crucial new attempt to delineate what philosophical research should be trying to achieve. Nevertheless, he was not content with the idea that what distinguishes the way that we engage with phenomenology from everyday and theoretical discourse should be understood as a (…) -
Guignon (1983:108-110) – das Man
6 de junho de 2023, por Cardoso de CastroProximally, it is not “I,” in the sense of my own self, that “am,” but rather the others, whose way is that of the Anyone. In terms of the Anyone and as the Anyone, I am “given” proximally to “myself’ (SZ:129).
The conception of the everyday self which unfolds in Being and Time may be seen as closer to that found among the ancient Greeks than it is to our own modern picture. For the Greeks, to be human was to be a place-holder in the natural structure of the oikos, or, later, the polis. (…) -
Glenn Gray (1968:xxi-xxiii) – pensar (denken)
6 de junho de 2023, por Cardoso de CastroFor Heidegger thinking is a response on our part to a call which issues from the nature of things, from Being itself. [Introduction & Translation "What is called thinking?" (GA8). New York: Harper & Row, 1968]
What is it that Heidegger does call thinking? It is important to say first of all what he does not call thinking. Thinking is, in the first place, not what we call having an opinion or a notion. Second, it is not representing or having an idea (vorstellen) about something or (…) -
Gelven (1972:190-193) – culpa (Schuld)
6 de junho de 2023, por Cardoso de CastroTo be able to be guilty means to see one’s own existence as that at which one can fail or be inadequate, and that this failure is one’s own.
1. To be guilty is to be the basis of a nullity. If one looks at the overall enterprise of Heidegger’s thought, one sees that he is attempting to show how men can reason modally about their own existence, that such reasoning cannot depend upon any characterization of the world as made up of parts, since such a world is itself derived from the modal (…)