Fenomenologia

(BCDU)
In Sein und Zeit ( §§54–55 ), Heidegger centers his analysis of the Gewissen on the common expression “the voice of conscience.” Contrary to the “metaphor of the tribunal,” it is supposed to refer to an originary characteristic of Dasein: interpellation, the “call” ( Ruf, Anruf ) to responsibility ( Schuld ), to “being oneself” ( Selbstsein ). Such a voice by which “Dasein calls to itself” is always already of the order of discourse ( Rede ), even though it is essentially quiet or (…)

(BCDU)
Heidegger emphasizes that ratio is ratio reddenda, reason is a rendering. After proposing as German translations for reddere the words zurückgeben, “to render, give back,” and herbeibringen, “to bring,” he adds zu-stellen, with the hyphen of the philosophical re-mark. The postal analogy is explicit: “Wir sprechen von der Zustellung der Post. Die ratio ist ratio reddenda” ( We are speaking of delivering the mail. Reason is ratio reddenda ) ( Der Satz vom Grund (GA10), 47 ).

(BCDU)
[…] For example, there is bestellen, which is caught up in the rhizomatic links surrounding -stell and Ge-stell, and in no way corresponds to the normal sense.
Normally, to bestellen something means to “order something” ( as one orders an article from a catalogue ), or to “reserve” ( for example, a theater seat ), or again “ask someone to come somewhere, summon,” not to mention other uses, such as schlecht bestellt sein um jemanden, “someone is in a bad way.” But in Heidegger, and (…)

(BCDU)
The constellation of concepts grouped around the verb bergen—which is central for Heidegger, since it is explicitly developed elsewhere to explain the concept of truth as Unverborgenheit, on the basis of the Greek alêtheia—refers in German to an original ambivalence given by language. Like the famous verb aufheben at the origin of Hegelian thinking, the verb bergen is ambiguous from the outset, because it means both “conceal” ( like verbergen ) and “bring out” ( for example, victims (…)

(BCDU)
In German, the word Gestell usually means frame( work ), mount, setting. As Heidegger remarks, “In ordinary usage, the word Gestell refers to some kind of apparatus, for example, a bookrack. Gestell is also the name for a skeleton” ( Question concerning Technology ). The word entered the philosophical vocabulary in Heidegger’s work—probably in the 1953 lecture “The Question of Technology,” where it characterized the essence of modern technology—or technology as such. Although it is (…)

(BCDU)
Let us take, as an extreme illustration, the case of Heidegger. In Die Technik und die Kehre, he sets forth his philosophy of technology on the basis of a small group of words whose treatment illustrates perfectly the mechanisms under discussion: the concept is dissociated from ordinary language in accord with principles of combination and re-marking. The word Kehre, which was used from the sixteenth to the nineteenth centuries and meant “turn,” “return” ( like the plow at the end (…)

(BCDU)
German distinguishes more clearly than English or French between care for oneself or Selbstsorge ( which, Heidegger says, is “tautological,” Being and Time, 366 ), on the one hand, and on the other Fürsorge or “care for the other,” which Macquarrie and Robinson translate not by “care” but by “solicitude” and which the French translator renders as assistance. Solicitude, which is “an affectionate care for others,” has a meaning different from “care” and must be attached to a (…)

(BCDU)
We must note first that “care” does not derive from Latin cura but rather from Old High German or Gothic Kara, which means “care,” “lament,” “sorrow.” The word initially designated a painful mental state such as concern or anxiety, and it was indeed appropriate to use “care” to render the German Sorge as it is used by Heidegger. For Heidegger the very Being of Dasein is “care” ( Sorge ) ( Sein und Zeit ), so that the latter is in the world in the form of Besorgen ( concern ). Cares, (…)

(BCDU)
We have examined what Kant’s immediate successors said about the question of the transcendental imagination. In a sense, however, nothing was said, at least according to an important note in Heidegger’s book on Kant ( Kantbuch GA3, §27 ): The explicit characterization of the power of imagination as a basic faculty [Grundvermögen] must have driven home the meaning of this faculty to Kant’s contemporaries. Thus Fichte and Schelling, and in his own way, Jacobi as well, attributed an (…)

(BCDU)
“Appropriation,” borrowed from Late Latin appropriatio, was used especially in medicine ( in the sense of assimilation ) and in chemistry ( in the sense of catalysis ), before being adopted by philosophy as one of the possible translations of the German word Ereignis ( from the adjective eigen, own, characteristic ) as it is used by Heidegger; see EREIGNIS; cf. DESTINY and EVENT.