Die Befindlichkeit

Mais une fois la disposibilité ainsi délimitée négativement par rapport à la saisie d'un état "interne" par la réflexion, nous arrivons à apercevoir dans ce qu'il a de positif son caractère de détection. La disposition a chaque fois déjà découvert l'être-au-monde dans sons intégralité, elle seule rendant d'abord possible un se diriger sur...

 Martin Heidegger, Sein und Zeit, François Vezin (trad.), Éditions Gallimard, Paris, 1986.

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Die Befindlichkeit, a situação de estar disposto, a "disposibilidade" é o sentimento de si, traduz a minha dimensão do sentir, do ser afectado, consequência da posição na existência do meu ser enquanto facto. "Ter sido aí posto", no mundo, é indiferente à minha vontade. Disposto: forma como sinto internamente o "estar aí posto". Sich befinden: estar afectado é o existencial fundamental. Todo o compreender é o compreender da situação. É no compreender e no interpretar que está o valor do Homem: pode sempre dar a volta: a maleabilidade faz que eu não seja um ser inerte. Nunca a situação explica e determina o meu agir. Compreensão é por um lado,  aquilo que apreendo da realidade, e por outro, abertura à possibilidade de desenvolver um horizonte de esperança.

Veritas transcendentalis

L'être en tant que thème fondamental de la philosophie n'est pas le genre d'un étant et pourtant il concerne chaque étant. Son “universalité” est à chercher plus haut. Être et structure d'être se trouvent par-delà chaque étant et chaque possible détermination étante d'un étant. L'être est le transcendens pur et simple. La transcendance de l'être du Dasein a ceci d'insigne qu'il y a en elle la possibilité et la nécessité de l'individuation la plus radicale. Toute détection de l'être en tant que transcendens est connaissance transcendantale. La vérité phénoménologique (ouverture de l'être) est veritas transcendentalis.

Martin Heidegger, Sein und Zeit, François Vezin (trad.), Éditions Gallimard, Paris, 1986.

  

Perspectivas de Heidegger

 Com legendas em português nesta ligação.

Amo, volo ut sis

Hannah Arendt for Martin Heidegger:

For already early in her life, strangeness and tenderness threatened to become inseparable. Tenderness meant shy, reticent affection, not surrendering, but a probing that was caress, joy, and surprise at strange forms.
(...)
Her independence and idiosyncrasy were actually based in a true passion she had conceived for anything odd. Thus, she was used to seeing something noteworthy even in what was apparently most natural and banal; indeed, when the simplicity and ordinariness of life struck her to the core, it did not occur to her, upon reflection, or even emotionally, that anything she experienced could be banal, a worthless nothing that the rest of the world took for granted and that was no longer worthy of comment.

Martin Heidegger for Hannah Arendt:

Thank you for your letters - for how you have accepted me into your love - beloved. Do you know that this is the most difficult thing a human is given to endure? For anything else, there are methods, aids, limits, and understanding - here alone everything means: to be in one's love = to be forced into one's innermost existence. Amo means volo, ut sis, Augustine once said: I love you - I want you to be what you are.

Letters, 1925-1975, Hannah Arendt and Martin Heidegger, Andrew Shields (trad). Harcourt Books: 2004.

Caminhos de Floresta

There are books the sentences of which resemble highways, or even motor roads. But there are also books the sentences of which resemble rather winding paths which lead along precipices concealed by thickets and sometimes even along well-hidden and spacious caves. These depths and caves are not noticed by the busy workmen hurrying to the fields, but they gradually become known and familiar to the leisured and attentive wayfarer. For is not every sentence rich in potential recesses? May not every noun be explained by a relative clause which may profoundly affect the meaning of the principal sentence and which, even if omitted by a careful writer, will be read by the careful reader? Cannot miracles be wrought by such little words as "almost," "perhaps," "seemingly"? May not a statement assume a different shade of meaning by being cast in the form of a conditional statement? And is it not possible to hide the conditional nature of such a statement by turning it into a very long sentence and, in particular, by inserting into it a parenthesis of some length?

Leo Strauss. Persecution and the Art of Writing. Chicago University Press: 1952

Heidegger is undoubtedly a genius. You can tell he's a genius because his philosophy is so hard to understand.

«Language speaks us.»
Thinking the Unthinkable aqui.