Buren (GA63:nota 9) – das Da (aí)

When the introduction to Part One, §6, and §§18ff. of Heidegger’s course explore the “there” of Dasein and its world as that wherein it “whiles,” when §§24 and 26 explain that the ἀλήθεια (“truth,” “uncoveredness,” “disdosedness”) of the “there” of the world is that “wherein concern holds itself and sojourns [sich außält]” insofar as this concern is a “ἕξις” (“state of having,” “habit”) or Gewohnheit (“habitual way of dwelling,” “habit,” “custom”), when §§11-12 refer to the interpretation of being in historical consciousness and philosophy as an Aufenthalt (“sojourn,” “abode”). Halt (“hold”). Da (“there”), and On (“place”), and when sections V and VI of the Appendix state that “philosophy … is only a definite kind of sojourning at home in . . . [Außalten bei-],” muse on the “Greek sojourn [Aufenthalt] and its doctrine of being,” and argue that philosophy is “able to see movement in an authentic manner only from out of a genuine ‘sojourn’ [’Aufenthalt’] in which we hold out for a while at the particular time,” all this is similar to terminology in Heidegger’s later writings after 1930. Here Heidegger again says, though in a different context, that ontology thinks about being as the “sojourn” or “abode [Aufenthalt] of human beings.” As he explains, ontology can thus be called an “original ethics’ since the term ἦθος from which “ethics” is formed means not just that Aristotelian concept of “moral character” in the sense of ἕξις (“state of having,” “habit”) or Gewohnheit (“habitual way of dwelling,” “habit”) which he had dealt with in his earlier reading of Aristotle Aristoteles
Aristote
Aristóteles
Aristotle Para Heidegger, Aristóteles é com efeito toda a filosofia, por esta razão passou sua vida a situar, demarcar, mensurar, em resumo questionar em sua dimensão mesma de lugar, este lugar comum a toda humanidade. ’s ethics in his 1923 course (see also endnote 29), but also literally “home” in the sense of the kind of “abode” or “sojourn” which he had also hinted at in his 1923 course. See “Brief über den Humanismus,” in Gesamtausgabe, Vol. 9: Wegmarken GA9
Wegmarken
GA9PT
GA9ES
GA9EN
CartaH Wegmarken (1919–1961), ed. Friedrich-Wilhelm von Herrmann, 1. Auflage 1976. 2., durchgesehene Auflage 1996 (Frankfurt: Kostermann, 1976), p. 356; translated as “Letter on Humanism,” trans. Frank A. Capuzzi, in Pathmarks, ed. William McNeill McNeill
William McNeill WILLIAM MCNEILL (1961) (Cambridge: Cambridge University Press, 1998), p. 271 (modified). Was the course “Ontology – The Hermeneutics of Facticity” the original form of Heidegger’s “original ethics”? The innovative poetic terminology which he fashioned from the verbs halten (“to hold”) and weilen (“to while”) in order to muse on the “sojourning” and “whiling” of the be-ing (there) of facticity in this experimental lecture course receded into the background in his subsequent writings of the twenties and only came to the fore again in the different context of his later writings. For Heidegger’s later use of weilen and other terms formed from it, cf. the following works: Der Satz vom Grund (Pfullingen: Neske, 1957); translated as The Principle of Reason, trans. Reginald Lilly (Bloomington: Indiana University Press, 1991). “Der Spruch des Anaximander Anaximander
Anaximandro
Anaximandre Heidegger a consacré plusieurs textes à Anaximandre. ,” in Gesamtausgabe, Vol. 5: Holzwege GA5
GA5BD
GA5CL
GA5WB
Holzwege
GA 5
GA V
HW
CF2002
CB2012
CMNP
Chm Holzwege (1935-1946) [1977] (Frankfurt: Kostermann, 1977), pp. 321-73; translated as “The Anaximander Anaximander
Anaximandro
Anaximandre Heidegger a consacré plusieurs textes à Anaximandre. Fragment,” in Early Greek Thinking, trans. David Farrell Krell Krell
David Farrell Krell
BW DAVID FARRELL KRELL (1944) and Frank A. Capuzzi (New York: Harper & Row, 1975), pp. 13-58. See also Translator’s Epilogue.