Heidegger, fenomenologia, hermenêutica, existênciadestaque
Foi sem dúvida, S. Kierkegaard quem viu com a maior profundidade o fenômeno existenciário do instante, o que não significa que ele tenha logrado uma correspondente interpretação existencial. Ele permanece preso ao conceito vulgar de tempo que determina o instante com o auxilio do agora e da eternidade. Quando K. fala de “temporalidade”, ele quer referir-se ao “ser e estar-no-tempo” do homem. O tempo como intratemporalidade conhece apenas o agora e nunca o instante experimentado (…)
Página inicial > Palavras-chave > Temas > blicken / Blickstellung / Blickstand / Augenblick / Auge
blicken / Blickstellung / Blickstand / Augenblick / Auge
Augenblick / instant / instante / moment / Auge / oeil / olho / eye
Theodore Kisiel situates the 1922 treatise in the context of Heidegger’s early lecture courses on Aristotle in part 2 of his study The Genesis of Heidegger’s Being and Time , 221-308. Heidegger’s analyses of the kairos in Aristotle are also crucially informed by his readings of the kairos in early Christianity; in particular, the 1920/21 course “Introduction to the Phenomenology of Religion” (GA60 ) is important here. (See Kisiel , 149-219.) This course centers on the meaning of early Christian eschatology as documented in St. Paul’s Epistles to the Thessalonians. In Pauline eschatology, Heidegger emphasizes, the eschaton is not a future event, and parousia does not have the sense of “arrival” or “presence” found in Greek, Platonic-Aristotelian thought (GA60 , 98ff). The kairos of the parousia—the Augenblick, as Heidegger translates it (GA60 , 102)—is experienced only in an eidenai that implies an already having seen one’s own having come to be (genesthai) (GA60 , 93-95). It is a knowing experience of the radical finitude and uncertainty of one’s being before the unseen God, a “wakefulness” of factical existence. (For an excellent and insightful account of this course, see Thomas Sheehan , “Heidegger’s ‘Introduction to the Phenomenology of Religion,’ 1920-21,” The Personalist 60, no. 3 [July 1979]: 312-24. John van Buren , in The Young Heidegger [Bloomington: Indiana University Press, 1994], provides a rich account of Heidegger’s interpretations of the unsettling eschatology of the kairos in “primal Christianity,” as opposed to the eschatological prophecy found in later Christian and Scholastic thinkers under the influence of Greek philosophy and its prioritizing of the theoretical, contemplative life. See part 2 of his study, chapter 8 [157-202]. See also Van Buren ’s discussion of the kairos in Heidegger’s readings of Aristotle [228-34], In connection with the theoretico-scientific approach to history, see Charles Bambach, Heidegger, Dilthey , and the Crisis of Historicism [Ithaca: Cornell University Press, 1995], 211-38. Otto Pöggeler ’s Der Denkweg Martin Heideggers [Pfullingen: Neske, 1963] is still an important resource for understanding Heidegger’s theological background. See also Hugo Ott, Martin Heidegger [Frankfurt/New York: Campus Verlag, 1988].) Heidegger’s readings of primal Christianity thus suggest a very different experience of the kairos from the sense of “fullness of time” or “fulfilled time” in later and modem Christianity. (Cf. Kierkegaard ’s The Concept of Anxiety, trans. Thomte [New Jersey: Princeton University Press, 1980]; also the essays by Paul Tillich, “Kairos,” and “Kairos und Logos,” in Kairos, ed. P. Tillich [Darmstadt: Otto Reichl Verlag, 1926], For an overview of the diverse philosophical and theological meanings of kairos, see M. Kerkhoff and E. Amelung, in Historisches Wörterbuch der Philosophie, ed. J. Ritter & K. Gründer [Darmstadt: Wissenschaftliche Buchgesellschaft, 1976], 667—69. Kerkhoff s essay “Zum antiken Begriff des Kairos,” Zeitschrift für Philosophische Forschung27, no. 2 [1973]: 256-74, gives a rich and detailed overview of the history of this word.) Nevertheless, Heidegger does not simply read the early Christian sense of the kairos that he finds in St. Paul into Aristotle ’s Nicomachean Ethics. Rather, it is surely Aristotle (mediated by Luther , and, of course, in conjunction with Husserl ) who first provides Heidegger with the phenomenological eye and conceptuality with which to analyse the temporality of the kairos in a manner attentive to “the things themselves.” [McNeill , 1999, p. 45]
Auge, das: GA1 GA2 GA3 GA4 GA5 GA6T1 : GA6T2 GA7 GA8 GA9 GA10 GA12 GA13 GA14 GA15 GA16 GA17 GA18 GA19 GA20 GA21 GA22 GA23 GA24 GA25 GA26 GA27 GA28 GA29-30 GA31 GA32 GA33 GA34 GA35 GA36-37 GA38 GA39 GA40 GA41 GA42 GA43 GA44 GA45 GA46 GA47 GA48 GA49 GA50 GA51 GA52 GA53 GA54 GA55 GA56-57 GA58 GA59 GA60 GA61 GA62 GA63 GA65 GA66 GA67 GA68 GA69 GA71 GA74 GA75 GA76 GA77 GA78 GA79 GA81 GA85 GA86 GA87 GA88 GA89 GA90
Augenblick, der: GA1 GA2 GA3 GA4 GA5 GA6T1 GA6T2 GA7 GA8 GA9 GA10 GA11 GA12 GA13 GA14 GA15 GA16 GA17 GA18 GA19 GA20 GA21 GA22 GA24 GA25 GA26 GA27 GA28 GA29-30 GA31 GA32 GA33 GA34 GA35 GA36-37 GA38 GA39 GA40 GA41 GA42 GA43 GA44 GA45 GA46 GA47 GA48 GA49 GA50 GA51 GA52 GA53 GA54 GA55 GA56-57 GA58 GA60 GA61 GA62 GA63 GA64 GA65 GA66 GA67 GA68 GA69 GA70 GA71 GA74 GA75 GA76 GA77 GA78 GA79 GA81 GA86 GA87 GA88 GA89 GA90
augenblicklich (Adj.): GA2 GA6T1 GA7 GA8 GA9 GA13 GA16 GA19 GA22 GA26 GA38 GA41 GA42 GA44 GA45 GA51 GA55 GA56-57 GA63 GA64 GA65 GA74 GA75 GA76 GA85 GA88 GA89
Augenmaß, das: GA16 GA41 GA45 GA81
Augenmensch, der: GA6T2 GA22 GA48 GA54 GA66 GA87 GA88
Augenpunkt, der: GA5 GA6T2 GA9 GA23 GA26 GA27 GA40 GA42 GA48 GA50 GA54 GA55 GA76 GA87 GA88 GA90
Augenschein, der: GA6T1 GA7 GA16 GA18 GA19 GA22 GA24 GA28 GA29-30 GA34 GA35 GA39 GA40 GA41 GA43 GA44 GA45 GA46 GA55 GA58 GA59 GA60 GA63 GA76 GA87 GA90
