Tag: GA18
Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p.
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κατηγορήματα There are five predicables: 1. Genus est unum, quod de pluribus specie differentibus in eo quod quid est praedicatur. “Curved, closed line”—the genus of the circle—is predicated of many things that are distinct in species (ellipse). Still, the predicate captures what the circle in itself is. 2. Species est unum, quod de pluribus solo…
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zoon logon echon This speaking (Sprechen), then, that I have comprehensively determined here, is utilized by the Greeks in order to determine the being of the human being (Sein des Menschen) itself in its peculiarity, and not only in the explicit consideration of the life and the being-there of humanity (Leben und Dasein des Menschen)…
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What has now been shown is that if we seek the ἀγαθόν of the being of the human being as a ζῷον πολιτικόν we must take up that knowing-the-way-around (Auskenntnis) that is appropriate to the being of human beings as thus determined, the knowing-the-way-around that makes the being of human beings explicit as being-with-one-another (Miteinandersein)…
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There are ἀρεταί, modes of possibilities of being, that are oriented by genuine speaking, deliberating, concrete grasping. Then there are modes of being able to have being at one’s disposal, in which λóγος is also there, but in which the deciding factor lies in the “taking hold,” the προαίρεσις. The first are the ἀρεταί διανοητικαί;…
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Since, accordingly, the ἀγαθóν itself, as πέρας of πρᾶξις, characterizes the being of the world as being-there thus and so at each moment (Sein der Welt charakterisiert als jeweils so und so daseiendes), the discourse of an ἀγαθὸν καθóλου, of a “good in general,” (Guten überhaupt) makes no sense. Not only does ἀγαθóν not mean…
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(…) I «problemi logici» traggono origine dall’orizzonte della comunicazione scolastica di questioni, senza alcun interesse per un confronto con le cose: ci si limita a trasmettere determinate possibilità tecniche. In tale logica si chiama definizione quel mezzo in cui il concetto assume la sua determinazione. Considerando la definizione potremo quindi appurare che cosa propriamente si…
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However, with οὐσία it is not the case that the terminological meaning has arisen out of the customary meaning while the customary disappeared. Rather, for Aristotle, the customary meaning exists constantly and simultaneously alongside the terminological meaning. And, according to its customary meaning, οὐσία means property, possession, possessions and goods, estate. It is noteworthy that…
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Nós nos limitamos a listar alguns caracteres ontológicos. O que é importante, entretanto, é ver como nesses diferentes caracteres de ser uma concepção determinada de ‘aí’ é expressa, como, portanto, esses diferentes caracteres ontológicos são caracteres determinados do significado de ‘aí’ e como o grego entende ‘aí’. Para esse propósito, já temos uma diretriz na…
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Πάθος, in relation to the ζωή πρακτική μετὰ λόγου, is thus a being-taken of being-there. Being-there is taken with that which is there in the world with being-there itself — from without, but from without in the sense of the world as the wherein of my being. The possibilities and ways of its being-taken follow…
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[(Abwesenheit, Abwesung, apousia, ἀποὐσία)] (…) Oὐσία è la forma contratta (Verkürzung) di παρουσία, «essere presente» (Gegenwärtigsein). Più frequente è il suo contrario, l’ἀπουσία, l’«assenza» (Abwesenheit), che però non significa semplicemente «niente» (nichts), bensì: qualcosa c’è, ma c’è in una mancanza (Mangel). Vederci da un occhio solo è un vedere nell’ἀπουσία. L’ἀπουσία è il fondamento ontologico…
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(…) Il mondo «ci» è nella vita in modo tale che esso sempre, in qualche maniera, riguarda la vita, l’«essere nel mondo». Il mondo in cui sono situato mi riguarda. Caratterizziamo questo riguardare, ovvero il fatto che la vita viene riguardata dal mondo in cui è, come un modo determinato del farsi incontro del mondo…
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1. Tanto nella ϕωνή che nel λόγος si mostra una determinatezza dell’«essere nel mondo», un modo determinato dell’incontro tra la vita e il mondo, nel primo caso nel carattere dello ἡδύ e del λυπηρόν, nel secondo nel carattere del «giovevole» (συμϕέρον) e del «nocivo» (βλαβερόν). Si tratta di determinazioni fondamentali: significano infatti che nel suo…
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La “lógica” responde a la pregunta: ¿qué se entiende por concepto ? No hay “lógica” en el sentido de que se habla de ella simplemente como “lógica”. La “lógica” es una consecuencia del escolasticismo helenístico, que adaptó la investigación filosófica del pasado de una manera escolástica. Ni Platón ni Aristóteles conocían la “lógica”. La lógica,…
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METCALF, Robert D. & TANZER, Mark B.. Martin Heidegger – Basic Concepts of Aristotelian Philosophy (GA18). Bloomington: Indiana University Press, 2009. INTRODUCTION The Philological Purpose of the Lecture and Its Presuppositions §1. The Philological Purpose of the Lecture: Consideration of Some Basic Concepts of Aristotelian Philosophy in Their Conceptuality §2. The Presuppositions of the Philological…
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To summarize, we must hold primarily in view the fact that τέλος has the determination of limit (Bestimmung von Grenze). This limit-character (Grenzcharakter) is to be apprehended as that beyond which there is nothing further, the end (Ende) at which something stops. But here we must be careful. A path through a meadow stops at…
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There are άρεταί (aretai), modes of possibilities of being, that are oriented by genuine speaking, deliberating, concrete grasping. Then there are modes of being able to have being at one’s disposal, in which λόγος (logos) is also there, but in which the deciding factor lies in the “taking hold,” the προαίρεσις (proairesis). The first are…
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(…) “action,” πρᾶξις, concern is in itself the concern of the being-there which is concerned. In being involved in the world, in dealing with it, in occupying oneself with other human beings, being-there itself, which is involved in this way, is concerned with itself, with its being. Being-there as concern is care about itself, for…
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Λόγος: “speaking,” not in the sense of uttering a sound but speaking about something in a way that exhibits the about-which of speaking by showing that which is spoken about. The genuine function of the λόγος is the ἀποφαίνεσθαι, the “bringing of a matter to sight.” Every speaking is, above all for the Greeks, a…
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Thus it follows that the how of being-composed is to be cultivated in relation to being-there, as ἕξις is oriented in this way. However, there is a difficulty in this formulation of the γένεσις of ἕξις, insofar as the question arises: what, in general, does it mean to become just through acting justly? Of course,…
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Por lo tanto, volvemos a preguntar: definitio es ορισμός (horismos), ορισμός es un λόγος (logos), una “ autoexpresión” sobre el estar-ahí como ser. Ορισμός no es una forma de aprehender a través de una determinación aguda, sino que el carácter específico de ορισμός surge en última instancia del hecho de que el ser mismo está…