ζῷον λόγον ἔχον, ζώον λόγον εχον, ζωον λόγον εχον, zoon logon echon, animal rationale, vivente dotado de linguagem

1. La definición del hombre como ζῷον Λόγον ἔχον, en el sentido de animal rationale. Ahora bien, el modo de ser del ζῷον es comprendido en este caso como estar-ahí y encontrarse delante. El Λόγος es un acondicionamiento superior, cuyo modo de ser queda tan oscuro como el del ente así compuesto [1]. [SZ GA2
Sein und Zeit
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Être et temps
Ser e Tempo
Being and Time
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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 :48; STRivera:70]

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The human being is seen by the Greeks as ζώον λόγον εχον, not only philosophically but in concrete living: “a living thing that (as living) has language.” This definition should not be thought in biological, psychological, social-scientific, or any such terms. This determination lies before such distinctions. Ζωή is a concept of being; “life” refers to a mode of being, indeed a mode of being-in-a-world. A living thing is not simply at hand (vorhanden), but is in a world in that it has its world. An animal is not simply moving down the road, pushed along by some mechanism. It is in the world in the sense of having it. The being-in-the-world of the human being is determined in its ground through speaking. The fundamental mode of being in which the human being is in its world is in speaking with it, about it, of it. Thus is the human being determined precisely through the λόγος, and in this [GA:18-20] [15] way you can see where, if definition is a λόγος, the matter of definition has its ground insofar as λόγος is the basic determination of the being of the human being. The λόγος as ορισμός addresses beings in their ούσία, in their being-there. Therefore, we must gain an understanding of ούσία. (GA18 GA18
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GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :18; GA18MT GA18
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GA 18
GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :14-15)

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Aristotle Aristoteles
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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. touches on this in a context where he wants to establish that the human being is a ζῷον πολιτικόν. In this context, he has recourse to the being of animals, and posits the ζῷον λόγον ἔχον as compared with a ζῷον that has only φωνή. He endeavors to show that life is already constituted through φωνή; that, furthermore, what is living in this way has a being that is fundamentally determined as being-with-one-another; and that animals are already, in a certain way, ζῷα πολιτικά. Human beings are only μάλλον ζῷον πολιτικόν than are (e.g., bees). [Pol. Α 2, 1253 a 10] By virtue of this demarcation from the being of animals, constituted through φωνή, the peculiar way of being that is determined by λόγος will become more precisely characterized. [GA18 GA18
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GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :50; GA18MT GA18
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GA XVIII Grundbegriffe der aristotelischen Philosophie (Summer semester 1924), ed. M. Michalski, 2002, XIV, 418p. :36]

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VIDE: zoon logon echon

NT:The phrase ζῳ̑ον λóγον ἔχον is traditionally translated as ‘rational animal’, on the assumption that λóγος refers to the faculty of reason. Heidegger, however, points out that λóγος is derived from the same root as the verb λέγειν (’to talk’, ‘to hold discourse’); he identifies this in turn with νοει̑ν (to cognize’, ‘to be aware of’, ‘to know), and calls attention to the fact that the same stem is found in the adjective διαλεκτικóς (’dialectical’). (See also H. 165 below.) He thus interprets λóγος as ‘Rede’, which we shall usually translate as ‘discourse’ or ‘talk’, depending on the context. See Section 7 b below ( H. 32 ff.) and Sections 34 and 35, where ‘Rede’ will be defined and distinguished both from ‘Sprache’ (’language’) and from ‘Gerede’ (’idle talk’) (H. 160 ff.). [BTMR GA2
Sein und Zeit
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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 ]

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O Da [das Da], o «aí» do Dasein é abertura ao ser, a Lichtung: «ele é a clareira.» [SZ GA2
Sein und Zeit
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Être et temps
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Being and Time
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ETFV
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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 :133]

Daí a primeira des-construção da definição de homem como zoon logon echon: tomar o homem, na sua essência, primeiro por um «vivente», é tomá-lo por vorhanden, por um dado aí-à-frente, é tê-lo por um ente subsistente e por um «processo» (Vorkommen) intra-mundano [Innerweltlich], é esquecer a sua «existência» [Existenz]. Em suma, a analítica existencial [existenziale Analytik] descentra duplamente o homem, ao mesmo tempo em relação à questão do ser enquanto tal — embora apenas a título programático — e dá ao mundo a prioridade sobre o ser-que-é-meu [Jemeinigkeit]. Esta prioridade do mundo, como este «no quê» em que o Dasein já está sempre, como horizonte incontornável das suas actividades possíveis, não será ela contudo de novo reposta em questão quando a análise, na Segunda secção do Ser e Tempo GA2
Sein und Zeit
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Être et temps
Ser e Tempo
Being and Time
Ser y Tiempo
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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 , que procura a condição de possibilidade da autenticidade [Eigentlichkeit], desabrocha no tema da temporalidade [Zeitlichkeit] ex-tática [Ekstase] de Si? [HEH:18]