πάθη (ή); v. pathos

GA2 GA2
Sein und Zeit
SZ
SuZ
S.u.Z.
Être et temps
Ser e Tempo
Being and Time
Ser y Tiempo
EtreTemps
STMS
STFC
BTMR
STJR
BTJS
ETFV
STJG
ETJA
ETEM Sein und Zeit (1927), ed. Friedrich-Wilhelm von Herrmann, 1977, XIV, 586p. Revised 2018. [GA2] / Sein und Zeit (1927), Tübingen, Max Niemeyer, 1967. / Sein und Zeit. Tübingen : Max Niemeyer Verlag, 1972 184; SZ GA2
Sein und Zeit
SZ
SuZ
S.u.Z.
Être et temps
Ser e Tempo
Being and Time
Ser y Tiempo
EtreTemps
STMS
STFC
BTMR
STJR
BTJS
ETFV
STJG
ETJA
ETEM Sein und Zeit (1927), ed. Friedrich-Wilhelm von Herrmann, 1977, XIV, 586p. Revised 2018. [GA2] / Sein und Zeit (1927), Tübingen, Max Niemeyer, 1967. / Sein und Zeit. Tübingen : Max Niemeyer Verlag, 1972 138; GA9 GA9
Wegmarken
GA9PT
GA9ES
GA9EN
CartaH Wegmarken (1919–1961), ed. Friedrich-Wilhelm von Herrmann, 1. Auflage 1976. 2., durchgesehene Auflage 1996 268; GA18 GA18
GA18MT
GA 18
GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. 121, 122, 126, 165, 167-70, 175-9, 181, 184, 185, 192, 194, 195, 197-200, 202-8, 226, 232, 239, 242, 246, 248, 250, 260, 262, 263, 323; GA19 GA19
GA 19
GA XIX
GA19MAC
GA19RS Platon: Sophistes (WS 1924-1925) [1992] — Platão: Sofista 126, 133, 335; GA20 GA20
GA20ES
GA20EN Prolegomena zur Geschichte des Zeitbegriffs (Sommersemester 1925), ed. Petra Jaeger, 1. Auflage 1979. 2., durchgesehene Auflage 1988. 3., durchgesehene Auflage 1994. 393; GA21 GA21
GA 21
GA XXI
GA21EN
GA21ES Lógica. A pergunta pela verdade. / Logik. Die Frage nach der Wahrheit (Wintersemester 1925/1926), ed. Walter Biemel, 1. Auflage 1976. 2., durchgesehene Auflage 1995. 167; GA22 GA22
CFFA
GA 22
GA XXII
GAP
CFPA
BCAP
GA22RR
GA22GJ
GA22AB
GA22J Grundbegriffe der antiken Philosophie (SS 1926) [1993] — Conceitos fundamentais da Filosofia Antiga — Traducción de Germán Jiménez, Buenos Aires, Waldhuter, 2014 — Translated by Richard Rojcewicz, Bloomington, Indiana University Press, 2008. 153, 292; GA62 GA62
GA 62
GA LXII
SS 1922 Phänomenologische Interpretation ausgewählter Abhandlungen Aristoteles zu Ontologie und Logik (SS 1922) [2005] 163, 164, 279; GA90 GA90
GA 90
GA XC
GA90DP Zu Ernst Jünger [2004] 22, 123. (HC)

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The pathe can be had; in having [Haben] there lies a relation to being. With the orientation of pathe toward hexis, the pathe are themselves oriented toward being-there as being [Dasein als Sein]. This basic orientation, which is indicated in relation to hexis, is important for an understanding that is opposed to the traditional conception of the affects [Auffassung der Affekte], which is used to taking them as states “of the soul,” [seelische Zustände] and possibly in connection with “bodily symptoms.” One partitioned the phenomenon into bodily states and states of the soul [seelische und körperliche Zustände] – states that stand in some connection. On the other hand, it must be noted that 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. , in accordance with his orientation of treating the ensouled as the mode of being of living things [Weise des Seins des Lebenden], emphasizes that the pathe express the being of human beings [Sein des Menschen], so here there is from the beginning an entirely different basis. The originary unity of the phenomenon of the pathe lies in the being of human beings as such. [GA18 GA18
GA18MT
GA 18
GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :177; GA18MT GA18
GA18MT
GA 18
GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :119-120]

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The pathe, in an entirely general way, are characteristic of a disposition of human beings, a how of being-in-the-world. Accordingly, 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. provides, beforehand, a guide for the analysis that he carries through in Book 2 of the Rhetoric. He considers the affectus in three respects:

1. In relation to every pathos the question arises: pos diakeimenoi eisi: How do we find ourselves genuinely, of what sort is our being-in-the-world, when we are in a rage, when we are in fear, when we feel pity?

2. poia: About what do we get angry, lose composure?

3. epi poiois: In relation to whom, in encountering which sort of human beings, are we there in this way? In the basic structure of the pathe, we find, once again, the orientation to the being-with-one-another of being-there as being-in-the-world.

Presumably, it is the manifoldness of these relations, which are expressed through the pathe, which are then seized by hexis, and in relation to which hexis expresses a being-composed. In order to see the context of the pathe as possibilities of finding-oneself and possibilities of being-seized, we must look more closely at hexis itself, insofar as it is a basic determination of the being-there of human beings. [GA18 GA18
GA18MT
GA 18
GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :178-179; GA18MT GA18
GA18MT
GA 18
GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :120-121]