Heidegger, fenomenologia, hermenêutica, existência

Dasein descerra sua estrutura fundamental, ser-em-o-mundo, como uma clareira do AÍ, EM QUE coisas e outros comparecem, COM QUE são compreendidos, DE QUE são constituidos.

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Buren (GA63:nota 9) – das Da (aí)

domingo 28 de maio de 2023

When the introduction to Part One, §6, and §§18ff. of Heidegger’s course explore the “there” of Dasein   and its world as that wherein it “whiles,” when §§24 and 26 explain that the ἀλήθεια   (“truth,” “uncoveredness,” “disdosedness”) of the “there” of the world is that “wherein concern holds itself and sojourns [sich außält]” insofar as this concern is a “ἕξις  ” (“state of having,” “habit”) or Gewohnheit (“habitual way of dwelling,” “habit,” “custom”), when §§11-12 refer to the interpretation   of being in historical consciousness and philosophy as an Aufenthalt   (“sojourn,” “abode”). Halt (“hold”). Da (“there”), and On (“place”), and when sections V and VI of the Appendix state that “philosophy … is only a definite kind of sojourning at home in . . . [Außalten bei  -],” muse on the “Greek sojourn [Aufenthalt] and its doctrine of being,” and argue that philosophy is “able to see movement in an authentic manner only from out of a genuine ‘sojourn’ [’Aufenthalt’] in which we hold out for a while at the particular time,” all this is similar to terminology in Heidegger’s later writings after 1930. Here Heidegger again says, though in a different context, that ontology thinks about being as the “sojourn” or “abode [Aufenthalt] of human beings.” As he explains, ontology can thus be called an “original ethics’ since the term ἦθος   from which “ethics” is formed means not   just that Aristotelian concept of “moral   character” in the sense of ἕξις (“state of having,” “habit”) or Gewohnheit (“habitual way of dwelling,” “habit”) which he had dealt with in his earlier reading of Aristotle  ’s ethics in his 1923 course (see also endnote 29), but also literally “home” in the sense of the kind of “abode” or “sojourn” which he had also hinted at in his 1923 course. See “Brief über den Humanismus  ,” in Gesamtausgabe, Vol. 9: Wegmarken   (Frankfurt: Kostermann, 1976), p. 356; translated as “Letter on Humanism,” trans. Frank A. Capuzzi, in Pathmarks, ed. William McNeill   (Cambridge: Cambridge University Press, 1998), p. 271 (modified). Was the course “Ontology – The Hermeneutics of Facticity” the original form of Heidegger’s “original ethics”? The innovative poetic terminology which he fashioned from the verbs halten (“to hold”) and weilen (“to while”) in order to muse on the “sojourning” and “whiling” of the be-ing (there) of facticity in this experimental lecture course receded into the background in his subsequent writings of the twenties and only came to the fore again in the different context of his later writings. For Heidegger’s later use of weilen and other terms formed from it, cf. the following works: Der Satz   vom Grund   (Pfullingen: Neske, 1957); translated as The Principle of Reason, trans. Reginald Lilly (Bloomington: Indiana University Press, 1991). “Der Spruch des Anaximander  ,” in Gesamtausgabe, Vol. 5: Holzwege   (Frankfurt: Kostermann, 1977), pp. 321-73; translated as “The Anaximander Fragment,” in Early Greek Thinking, trans. David Farrell Krell   and Frank A. Capuzzi (New York: Harper & Row, 1975), pp. 13-58. See also Translator’s Epilogue.

Ver online : John van Buren