“A doutrina do eterno retorno do mesmo é a doutrina fundamental da filosofia nietzschiana”. (…) é o que há de mais pesado e o que há de próprio à doutrina do eterno retorno, que a eternidade esteja no instante, que o instante não seja o agora fugaz, que não seja um momento apenas escorregando e passando ao largo de um certo espectador, mas sim a colisão de futuro e passado. Nessa colisão, o instante vem até si mesmo. Ele determina como tudo retorna. Mas o mais pesado é o maior, é o que precisa ser concebido: ele permanece vedado para os homens pequenos. (GA6 1)
VIDE: (ewige Wiederkehr des Gleichen->http://hyperlexikon.hyperlogos.info/modules/lexikon/search.php?option=1&term=ewige Wiederkehr des Gleichen)
ewige Wiederkunft des Gleichen
eterno retorno do igual (EssaisConf)
2. Nietzsche não pergunta sobre (a verdade da essência do) o ser, mas sobre a natureza dos entes enquanto tais ou como um todo. De uma maneira completamente tradicional, ele pergunta sobre o quê (a quididade) ou essência dos entes e sobre seu como ou existência. Vontade de poder, responde ele, é a essência dos entes, eterno retorno é a sua existência (GA6T2, 38, 260). 3. As doutrinas centrais de Nietzsche unem-se como um sistema. Vontade de poder, por exemplo, não tem objetivo algum, ela simplesmente circula em torno de si mesma. Nada pode fazer a não ser a mesma coisa: o eterno retorno é sua consequência inevitável. (…) Referindo-se a Assim falou Zaratustra, Heidegger interpreta o eterno retorno não como uma reivindicação acerca dos entes assumidos como “coisas simplesmente dadas” (GA6T1, 318), mas como um pensamento que devemos compreender com vistas à nossa decisão no “instante (Augenblick)”. O que importa não é a verdade ou corretude da doutrina, mas o seu efeito sobre aqueles que lhe aderem (GA6T1, 310ss). Posteriormente, Heidegger trata desse problema mais como um existenciário (existenziell) do que como uma interpretação metafísica. Hesita, no entanto, se essa distinção aplica-se ou não a Nietzsche (GA6T1, 334). Ela revela, de todo modo, o fato de o eterno retorno possuir ambos os aspectos centrais de um pensamento metafísico; o eterno retorno não apenas concerne aos entes como um todo, incluindo o pensador e nele ressoando (GA6T1, 447s). (DH:127-128)
ETERNAL RECURRENCE OF THE SAME, THE (Die ewige Wiederkehr des Gleichen). In the first section of this Summer Semester 1937 lecture course that was published in Nietzsche I, Heidegger sketches the four divisions he intends his course to have. The first is a preliminary presentation of the doctrine of the eternal recurrence of the same in terms of its genesis, configuration, and domain. In the second division, the essential nature of a metaphysical position is defined, and such positions in prior metaphysics are discussed. The third division is an interpretation of Friedrich Nietzsche’s metaphysics of the will as the last possible one. In the fourth division, the end of philosophy and the other beginning of commemorative thinking are discussed. As is often the case with Heidegger, only the first division receives full treatment. The conclusion of the course is a brief sally into the second division.
Heidegger interprets the doctrine of the eternal recurrence as the fundamental thought of Nietzsche’s philosophy. Nietzsche stands in fundamental opposition to Platonism and Christianity. Nietzsche communicated the thought of the eternal recurrence reluctantly, because it is the hardest of all thoughts to bear. It is important to note the fundamental shift in Heidegger’s interpretation. In his preceding lecture course, The Will to Power as Art, he understood the will to power as the being of entities and the eternal recurrence as the temporal meaning of being. In this course, he interprets the being of an (105) entity in its essence as will to power and in its existence as eternal recurrence.
Heidegger’s interpretation centers on the death of God and the humanization of the being of entities. Humanity, and not God, is the center of the eternal return of the becoming world. What returns eternally is neither God nor the Platonic idea, but the will to power as constant presence.
The guiding question of philosophy, “What is being?” is answered in metaphysics without developing it as the basic question: “What makes the unconcealment of being possible?” The question “What is being?” is always answered by naming an entity as the ground of the beingness of entities. Nietzsche’s philosophy is the last possibility of metaphysics, because he answers the guiding question by interlocking the answers of Parmenides and Heraclitus in his doctrine of the eternal recurrence and the will to power. He insists that being “is” by virtue of becoming. In this sense, his philosophy is inverted Platonism, and the grandest and most profound gathering of all essential fundamental positions of philosophy.
ETERNAL RECURRENCE OF THE SAME AND THE WILL TO POWER, THE (Die ewige Wiederkehr des Gleichen und der Wille zur Macht). Heidegger projected this lecture to serve as a conclusion to his three lecture courses on Friedrich Nietzsche: The Will to Power as Art; The Eternal Recurrence of the Same; and The Will to Power as Knowledge. It consists of an introduction and six sections. Heidegger’s overriding claim is that Nietzsche’s philosophy is the completion of metaphysics. The guiding question of metaphysics, “What is being?,” is answered by determining being as the permanence of the presence of entities. The doctrine of the will to power and the eternal recurrence converge in Nietzsche’s philosophy as the final metaphysical position.
In the age of nihilism, being refuses to reveal itself as itself and abandons being-there. The being of entities is reduced to manipu-lability and disposability. The meaninglessness of being expresses itself in the measurelessness of the self-overpowering power. And yet we can experience the withdrawal of being. In the clearing, being reveals itself as self-concealment. This self-concealing revealing of being is both mysterious and worthy of question. When we accept (106) guardianship over the clearing and refrain from the will to dominion, a new and other beginning in the history of being becomes possible. (HDHP)