By Martin Heidegger
Martin Heidegger’s interpreting of Aristotle was once one of many pivotal affects within the improvement of his philosophy. First released in German in 1981 as quantity 33 of Heidegger's accrued Works, this e-book interprets a lecture direction he offered on the college of Freiburg in 1931. Heidegger's cautious translation and his probing statement at the first 3 chapters of booklet IX of Metaphysics convey the shut correlation among his phenomenological interpretation of the Greeks (especially of Aristotle) and his critique of metaphysics. also, Heidegger's war of words with Aristotle's Greek textual content makes an important contribution to modern scholarship on Aristotle, quite the certainty of potentiality in Aristotle's proposal. ultimately, the ebook exemplifies Heidegger's present for educating scholars how one can learn a philosophical textual content and the way to question that textual content in a philosophical way.
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Additional info for Aristotle's Metaphysics Θ 1–3: On the Essence and Actuality of Force (Studies in Continental Thought)
However. a kind of o\iaicx being, but npoc; touto. so much so that the oumcx is always said along with it (just as along with the various meanings of"healthy" the first meaning is included). We have already mentioned that Aristotle over and against Plato secured another ground with his question of the unity of being and had to critically reject the doctrine of the ideas (as yEVT)). (Insofar as the expressions ytvoc; and £iooc; play a role in Aristotle. ) The import of this position is shown, for example, in his handling of the question of the idea of the good, which for Plato was decisive.
XVII (Munich, 1926). p. 71. _Ii 3. Equation or differentiation of beings 17 we begin'? With an arbitrary being. Thus we did not begin with nothing so that we could fill this out by enumerating beings and thereby 11 btaining rht' beings. We begin with a being, and so indeed with a heing. How is this? At the outset, until we have gone through and counted. we do not yet have rhe beings, assuming that the beings are formed by the sum. However, we begin in this way. We begin according to plan: in order to obtain the sum through counting, we begin with the sum.
Tov is~ 6 ~uA6µt0a-that which we want above all to expose. ov is the decisive, basic, di~~ery of the entirety of Aristotelian philosophy; ouvaµt<; and tvtpyna, taken singularly, obtain for the first time through philosophical inquiry an essentially other, higher meaning. This meaning arises from within a philosophical inquiry. But this inquiry takes place under the guiding question: tl to ov ~ C>V-what are beings as such? The essential meaning of ouvaµt<; and tvtpytta arises therefore, to state it now negatively, not Kata ldVf1cnv-not when we let what moves be encountered as present and notice as well what is also commonly present along with it-that is, not when the present being that moves is seen as referring to a moving present force, nor conversely, when it is seen from out of this force.