Informe de Seminario para optar al grado de Licenciado en Filosofía / La obra del filósofo Martin Heidegger se caracteriza, a grandes rasgos, por girar en torno a lo que han sido las preguntas más fundamentales de la filosofía a lo largo de los tiempos. Ser y Tiempo (1927) es, de hecho, un claro ejemplo de esto, donde se vuelven a abordan asuntos tales como la pregunta por el sentido del ser, la estructura ontológica del mundo, la existencia, la esencia de las cosas, la verdad, entre otros. No obstante, y dentro de lo que se ha dado en llamar la fase más tardía de su pensamiento, Heidegger ha de volver sobre ciertas consideraciones establecidas allí para encaminarse esta vez a una pregunta que tiene que ver con lo siguiente: el sentido del habitar del hombre en nuestra época, caracterizada como la época del predominio de la técnica moderna. En efecto, en ella asistimos hoy al actual despliegue de la ciencia y los avances de la tecnología de un modo nunca antes visto, lo cual supone un nuevo ordenamiento del mundo y nuestra experiencia en él. Por lo tanto, lo que haremos en la presente investigación será precisamente introducirnos en el camino del pensar trazado por Heidegger para dar cuenta de la esencia de la técnica, la cual -como veremos- no es nada técnico, sino ante todo una manifestación del Ser. Posteriormente, no será sino a partir de esta interpretación ontológica de la técnica que nos conduciremos hacia lo que Heidegger comprende como el habitar genuino, el cual, lejos de ser algo así como una contrapartida anti-técnica, constituye más bien el intento de nuestro pensador por traer a lenguaje una relación más originaria con la noción misma de habitar y nuestro estar-en-el-mundo (In-der-Welt-Sein). El habitar genuino, caracterizado por una actitud de serenidad (Gelassenheit) ante las cosas y apertura al misterio (Offenheit für das Geheimnis), nos brinda la posibilidad de un nuevo arraigo

Orientador: Zeljko Loparic / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T00:52:42Z (GMT). No. of bitstreams: 1 Michelazzo_JoseCarlos_D.pdf: 19899774 bytes, checksum: e572ea208e9b756f49107e4787f5822d (MD5) Previous issue date: 2004 / Resumo: Se o traço fundamental do pensamento de Heidegger é a questão do ser, nela também já está contida uma outra que busca pelo resgate de uma experiência originária da totalidade do real. O esforço central deste trabalho será, portanto, o de fazer aparecer esta comum-pertinência entre "ser e totalidade", a ponto de podermos afirmar que, em Heidegger, recuperar o sentido do ser é também resgatar para o pensamento ocidental a experiência da totalidade do real numa perspectiva mais primordial que aquela outra, teórica, especulativa, sistêmica, própria dos constructos metafisicos, presentes ao longo da filosofia da tradição. Neste trabalho, no entanto, essa conexão entre ser e totalidade ficará restrita à primeira etapa do itinerário de pensamento do filósofo e que pertence à primeira formulação que a sua questão do ser recebeu e que é aquela que pergunta pelo caráter "determinante, simples e unificador" do ser em geral, orientando, assim, os seus trabalhos e cursos até 1919 [Capo 1]. Com a descoberta da "facticidade" (Faktizitiit), Heidegger abre caminho a uma noção mais rigorosa da palavra-guia da Lebensphilosophie, "vida", por meio da qual ele acredita dar continuidade à sua investigação do ser em geral, dirigindo-a para as suas pesquisas do cristianismo primitivo e dos escritos práticos de Aristóteles, como acesso a uma experiência mais originária da vida no seu todo [Capo2]. A partir de uma interpretação mais fundamental do caráter ambíguo do ser, presente na palavra grega a-létheia, Heidegger desconstruirá, através de sua fenomenologia hermenêutica, a concepção de ser presente na metaphysica generalis, para apresentar uma outra, presente na sua ontologia fundamental. Esta desconstrução gera uma passagem entre duas noções de totalidade: da unipolar (teórica), para a bipolar (originária) [Capo 3]. O mesmo processo de desconstrução acontecerá com a cosmologia e a psicologia, como áreas restantes da metaphysica specialis, após a desconstrução da generalis, interpretadas como setores independentes de entes subsistentes (mundo e homem), para serem tomados em sua mútua pertinência. Nesta desconstrução, dar-se-á também uma passagem entre duas noções de totalidade: da real (kósmos, animal rationale) para a possível (ser-nomundo, Dasein) [Capo 4]. Por fim, procuraremos apresentar três aspectos que resumiriam as diversas perspectivas do tema da totalidade abordadas ao longo do trabalho: o homem em seu caráter de "formador de mundo" (weltbildend); o poder ser do homem enquanto estrutura originária deste seu caráter e; a tarefa da filosofia como "nostalgia do lar" (Heimweh/Novalis), enquanto busca da experiência da totalidade, do aberto do mundo [Conclusão] / Abstract: If the fundamental line of Heidegger's thought is the question of Being, in it is so contained another one which searchs the rescue of an originary experience of reality in its whole. The main effort of this work, therefore, will be making appear this common-pertinence between "Being and totality ", until the point we can say that, in Heidegger, recovering the meaning of Being is also rescueing, to the occidental thought, the experience of totality in a most primordial perspective than the other, theoretical, speculative, systemic, specific of metaphysical constructs, existent within tradition's philosophy. ln this work, however, this connection between Being and totality will be restricted to the first stage of philosopher 's thoughtpath, which belongs to the first fomulation his question of Being receveid, and which asks for the "determinative, simple and unitary" character of Being in general, conducting, thus, his papers and lectures until1919 [Chap. 1]. With the "facticity" (Faktizitãt) discovery, Heidegger opens a way to a most rigorous notion of the Lebenphilosophie 's key-word, "life ", with which he believes giving continuity to his investigation of Being in general, guiding it to his researches of primal christianity and the Aritóteles's practical writings as an acccess to a most originary experience of life in its whole [Chap. 2). Departing from a most fundamental interpretation of ambiguous character of Being existent in the greek word a-létheia, Heidegger will desconstruct, throught his hermeneutics phenomenology, the conception of Being existent in metaphysica generalis, to present another one, existent in his fundamental ontology. This descontruction generates a passage between two notions of totality: from unipolar (theoretic) to bipolar (originary) [Chap.3]. The same desconstruction process will happen with cosmology and psycology, as remaining metaphysica specialis areas, after generalis descontruction, interpretated as independent sectors of subsistent beings (world and man), to be taken in its mutual pertinence. ln this descontruction, will also happen a passage between two notions of totality: from real (kósmos, animal rationale) to the possible (being-in-the-world, Dasein) [ChapA]. To finish, we'll present three aspects that would resume the various perspectives of totality's theme approached in this work: the man in his "worldformer" (weltbildend) character; the potentiality-for-being of the man as origirary structure of this character and; the philosophy's task as "homesickness" (Heimweh/Novalis), as a search of totality 's experience, of world 's opening [Conclusion] / Doutorado / Doutor em Filosofia

Orientador: Alcides Hector Benoit / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T02:04:45Z (GMT). No. of bitstreams: 1 Spereta_ElieserDonizete_M.pdf: 32031963 bytes, checksum: f96b08d987796f4cb2d10040372e0fc9 (MD5) Previous issue date: 2005 / Resumo: Neste trabalho, investigamos a possibilidade de uma ontologia da linguagem (Sprache ontologisch) a partir da fenomenologia de Heidegger, o que nos permitiu construir uma ampla organização de seu arcabouço conceitual, e também alcançar o âmbito mais originário de seu pensamento, a saber, a temporalidade da abertura em geral, seja a abertura hermenêutica, seja a abertura proporcionada pelo ?ó?oS'. Este caráter mais geral da abertura corresponde a uma semântica mais originária, característica da ontologia existenciária ou da F?OlS,a qual se fundamentam, por derivação ou modificação, múltiplas outras semânticas particulares, cada uma com seu específico modo de estar na verdade / Abstract: ln this essay, we checked up on the possibility of an ontology of the language (Sprache ontologisch) from Heidegger phenomenology, wich let us construct a wide m-ganization ofthis conceptual outline, and also reach the most original scope ofthis thinking, to know, the temporality of the opening in general, either the hermeneutics opening or the opening proportionated by ?ó?oS'. This most general character of the opening answers to a most originary semantics, characteristic of the existentiary ontology or the F?OlS in which substantiate, for derivation or modification, many other particular semantics, each one with its specitic way ofbeing in the truth / Mestrado / Filosofia / Mestre em Filosofia

Orientador: Prof. Dr. Fernando Costa Mattos / Dissertação (mestrado) - Universidade Federal do ABC, Programa de Pós-Graduação em Filosofia, São Bernardo do Campo, 2017. / O presente trabalho tem como ponto de partida a constituição existencial do Dasein que, factualmente, está lançado no mundo e aí deve constituir-se em forma de projeto, possibilidade. Heidegger não pensa o ser humano senão radicado no mundo e, por isso, todas as relações que envolvem a existência humana acontecem a partir do momento em que esta é lançada ao mundo. Por estar lançado no mundo, o Dasein mistura-se com as coisas e os entes simplesmente dados, "perdendo" sua autenticidade e assumindo um ser-impróprio. A perspectiva de uma leitura ética na análise existencial do ser humano ¿ Dasein ¿ como ser-no-mundo, desvela uma ética originária. Não uma ética das normas, deveres e prescrições. Mas uma ética da responsabilidade. O Dasein tem que responder por aquele que é. Enquanto essencialmente livre, ele é responsável por seu próprio ser, ou seja, ele é cuidado. O ser humano ou Dasein é essencialmente poder-ser como liberdade. Diante dessa facticidade, Heidegger aponta a angústia como "sentimento" responsável por revelar ao Dasein o seu ser autêntico, próprio, aberto e consciente do fato de que é um ser-para-morte, e que sua constituição, enquanto um ser que aí está, deve ser sempre em forma de projeto, sempre aberta às possiblidades que a existência lhe oferece. Existir, para o Dasein que encontra o ser autêntico, é nunca estar fechado. / The present paper has as its starting point the existential constitution of the Dasein that, factually, is launched in the world and there must be constituted as a project, a possibility. Heidegger does not think the human being unless rooted in the world and therefore all the relationships that involve human existence happen from the moment it is launched into the world. By being cast into the world, Dasein mixes up with things and entities simply given, "losing" its authenticity and assuming a being-improper. The perspective of an ethical reading in the existential analysis of the human being - Dasein - as being-in-the-world, reveals an original ethics. Not an ethic of norms, duties, and prescriptions, but an ethics of responsibility. Dasein has to answer for who it is. While essentially free, it is responsible for his own being, that is, it is care. The human being or Dasein is essentially power-being as freedom. Faced with this facticity, Heidegger points to anguish as a "feeling" responsible for revealing to Dasein its authentic, selfopened, conscious being of the fact that it is a being-to-death, and that its constitution, as a being there , Must always be in the form of a project, always open to the possibilities that existence offers. To exist, for the Dasein who finds the authentic being, is never to be closed.

This dissertation addresses the ontological significance of poetry in the thought of Martin Heidegger (1889 – 1976). It gives an account of both his earlier and later thinking. The central argument of the dissertation is that poetry, as conceptualised by Heidegger, is beneficial and necessary for the living of an authentic life. The poetry of T. S Eliot (1888 – 1965) features as a sustaining voice throughout the dissertation to validate Heidegger’s ideas and also to demonstrate the uncanny similarity characterising the work of the two men. Chapter one demonstrates how effectively certain concepts from Heidegger’s Being and Time can be applied in an analysis of T.S. Eliot’s celebrated poem The Love Song of J. Alfred Prufrock. The reading involves concepts such as angst, authenticity, inauthenticty, the they and idle talk as they appear in Being and Time and then relates these to aspects of T.S Eliot’s poem. The chapter also enables the reader to perceive the meaning of authenticity and what the authentic life is for Heidegger. Chapter two is an exegesis of Heidegger’s essay The Origin of the Work of Art in order to understand the meaning of poetry as he describes it. The essay centres on the interpretation of a painting by Vincent van Gogh, and what the experience of the painting reveals to someone authentically engaging with the artwork. Heidegger attempts to establish what the essence of a ‘thing’ is (the artwork is a thing), for the origin of the artwork resides in its thingliness. He creates an important distinction between equipment and the artwork as well as earth and the world in order to justify the unique, originary position that the artwork occupies. This leads Heidegger to create a new understanding of poetry (which is expanded to encompass all art forms) and to emphasise the importance of the human agent in both the creation and preservation of the artwork. Chapter three is an exploration of language in both the Heidegger of Being and Time and the later Heidegger’s thought. The aim is to explore the ontological effect that Heidegger’s conception of language has for our existence. He places language within a primordial role in that it is no longer we who speak language, but language that speaks us. This conception has important consequences for our relationship with Being, and the way in which we understand our existence. Another important component of this chapter is the discussion centred on what Heidegger refers to as ‘technological enframing’ (Gestell) and how this adversely restricts the possibilities of language. Language and thought are inextricable phenomena and if their potentiality and possibility are impaired then this will have a detrimental affect on our existence. The final chapter deals with all the themes discussed and serves to unify the various elements of the dissertation into a cohesive argument. The chapter begins with a discussion on the meaning of our existence following the later Heidegger. This is nothing less than the guardianship of Being which can only be understood in its relation to our dwelling within the ‘fourfold’. The terms dwelling, the fourfold, possibility, authenticity (the context of this term has altered somewhat from its initial conception in chapter one) and measure are given special attention, and these terms are unified through Heidegger’s ‘poetic dwelling’ which comes to the fore and serves as the key concept for the chapter. Thus, it is through the measure of the language of poetry that we can realise the possibility of authentic dwelling. / Dissertation (Magister Artium (Philosophy))--University of Pretoria, 2007. / Philosophy / unrestricted

Loneliness is ubiquitous in the life world of every human being. When the phenomenon is recognised and lived, it can be a positive experience propelling the experiencing person to growth and meaningful relations with others. However, the dread it elicits and the anxiety it engenders in a person may have as a result, a denial that leads to symptoms which can be pathological, such as severe anxiety or depression. Concomitant with this is an inauthentic or false way of being which leads to disconnectedness from others and alienation from the self. This exacerbates the feelings of loneliness. The experiencing person will do almost anything to avoid this as is often seen in man's frenzied daily activity and intellectualisation, denying the affective part of the self. These 'difficult to bear feelings' are often the reason for the experiencing person to seek psychotherapeutic help. The psychotherapeutic dialogue can assist the unfolding of the experience of loneliness and make that which is implicitly known to the patient more explicit. In this way loneliness and inauthentic living can be confronted and alleviated. Because loneliness is a lived phenomenon it cannot be studied through measurement. It can only be understood as it is experienced by the person. For this reason a qualitative, descriptive-dialogic case study research design was chosen for this study. Data for the study was obtained from one long-term psychotherapy patient who provided a rich source of information. Salient themes on the way in which the patient entered into dialogue with the therapist through various phases in the psychotherapeutic process, were extrapolated. These themes were discussed according to some of Winnicott's and Heidegger's concepts, representing the object relations and phenomenological paradigms, respectively. To facilitate the movement from Heidegger's fundamental ontology to an ontic-psychological discourse, relevant concepts from Buber and Binswanger were used. The problems engendered by the denial of loneliness and an inauthentic or false way of being is aptly illustrated in the case in question. Although the understanding and verbalisation of loneliness is painful, it also brings relief. The therapeutic alliance makes the phenomenon in question more accessible to the patient and therefore, makes it a positive experience rather than a ground for dread and anxiety. Loneliness must be confronted and lived. The alleviation of it is only possible through meaningful relationships with others. To have meaningful relationships, where separateness and mutuality are the essence, one must live in a true and authentic manner. / Thesis (D Phil (Psychotherapy))--University of Pretoria, 2007. / Psychology / unrestricted

Please read the abstract in the section 08summary, of this document / Dissertation (MA (Philosophy))--University of Pretoria, 2001. / Philosophy / unrestricted

No description available.

La presente tesis es un estudio de lo que Heidegger ha llamado “La constitución onto-teo-lógica de la metafísica” y del escrito del mismo nombre. “La constitución onto-teo-lógica de la metafísica” es el nombre de un breve escrito de Heidegger1 . Es el nombre también de una problemática que permite ingresar al territorio del llamado Heidegger tardío. Aquel de la historia del ser y del dios divino2 . Heidegger confiesa en el dialogo con el profesor japonés Tomio Tezuka, el origen teológico de la pregunta por el ser. “Sin esta procedencia teológica (theologische Herkunft3 ) no hubiera llegado nunca al camino del pensamiento.

El presente trabajo aborda los temas de la Verdad (ἀλήθεια) y Poesía (Dichtung) en “El Origen de la Obra de Arte” de Heidegger. Se trata de describir y explicar como la comprensión de la verdad en el sentido de des-ocultamiento (Unverborgenheit) fundamenta el planteamiento “estético” a partir de la verdad que acontece en el ser, en el denominado giro (Kehre) del pensamiento de Heidegger. Además la manera como se hace patente la apertura (Öffenlichkeit) del ser a través de la confrontación “dialéctica” de la Tierra (Erde) y del Mundo (Welt) a través del claro (Lichtung) de los seres presentes y de la apropiada comprensión del lenguaje como Poesía (Dichtung). Para esta descripciones tendremos como noción guía la verdad como des-ocultamiento (Unverborgenheit) y la relación de la noción de verdad desarrollada por Heidegger y su relación con los planteamientos iniciales de la fenomenología planteada por Edmund Husserl prestando atención a la: intuición categorial y la intencionalidad. Finalmente, describiremos a la noción de verdad como la noción guía que comprende el origen de la obra de arte como un “mecanismo” ocultador-desvelador.