existential physics as phenomenology heidegger’s comment on aristotle’s physics

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    Existential physicsas phenomenology

    Heidegger’s commenton Aristotle’s Physics

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    Vasil Penchev*

    *Bulgarian Academy of Sciences:Institute for Philosophical Research

    (Institute for the Study of Societies and Knowledge)

    [email protected]

    “Aristotle in Phenomelogy”, Fort Wayne, IN, USA

    April 23-24, 2016

    mailto:[email protected]:[email protected]

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    From Husserl to Heidegger

    •One can interpret the “phenomena” in Husserl’s senexistences (“existentia”) of the “things themselves” othemselves

    • Husserl rejected that approach as “naturalization” ofphenomenology

    • Heidegger himself, though revising or developing farHusserl’s phenomenology, refuted to be an “existent

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    Heidegger and Greeks

    •Heidegger tried to reinterpret Greek philosophy espfew Pre-Socratics in that manner:

    • The phenomenon (as “meaning it in itself by itself ”) identified as naïvely as wisely with the being (insepafrom the existence) of each certain thing

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    “Φύσις” in Aristotle’s Physics

    •The same approach of Heidegger penetrates his extecomment on a single fragment (B, 1) from Aristotle’s

    • The part in question refers to the concept of “Φύσιςgenerally

    • Heidegger’s reflection addresses the relation of thatGreek philosophy and Aristotle’s particularly to the mEuropean understanding of nature as opposed to bohuman being and technics

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    Truth as ἀλήθεια

    Heidegger’s way of interpretation merges the things and thePlatonic “ideas” in the initial Φύσις thinkable as both χάος aἀλήθεια

    • Heidegger means the latter as that truth relevant to both Grhis philosophy: ἀλήθεια is ἀ-λήθεια, i.e. the appearance at ahiddenness as un-hiddenness

    • That concept of truth is not underlain by any opposition to ait has not the form of the Latin adaequatio, the origin of whoften searched again in Aristotle

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    Nature as truth

    •Truth as ἀ-λήθεια is phenomenon as appearance whbeing and existence are both yet and initially insepafrom each other.

    • Thus truth as ἀ-λήθεια is φύσις at the same time

    • Nature is Truth before any opposition, particularly thhuman being to nature

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    The Greek τέχνη

    The Greek τέχνη is seen analogically as “going out ofhiddenness into un-hiddenness”

    • It is not thought in the modern manner as creatingsomething artificial, technical, which has not existednatural way, and even it might not exist in nature in

    principle:

    • Thus τέχνη cannot be the modern technics at all

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    What τέχνη means

    On the contrary, τέχνη means the hidden essence torevealed, literally the veil to be removed

    • Thus, truth to be seen: τέχνη is not and cannot be opto φύσις, it assists for the human beings to be able tobserve the φύσις in an obvious way.

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    Philosophy and poetry merging into τέχ

    For example, a wooden chair reveals the strength anreliability of the tree, from which the chair has been

    • That τέχνη is not opposed furthermore to philosophpoetry:

    • It may be thought as an another, namely material waphilosophizing or poeticizing

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    The “essence given at the end”: ἐντελέχ

    Aristotle’s ἐντελέχεια is interpreted analogically andrelatively to τέχνη:

    • It means the “essence to be given at the end” in Heidinterpretation,

    • It is given at the ultimate stage in the natural develo

    • One may say that mankind and nature collaborate wother by means correspondingly of τέχνη and of natdevelopment both sharing ἐντελέχεια as their essen

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    “Seiendheit”: οὐσία

    • The beingness, “οὐσία” is the essence of existence, “phenomenon” in Husserl’s sense. I

    • It is at the same time, “estate”, “land”: what is lordedto the literary sense of the word transformed into a term right by Aristotle

    • Thus οὐσία is the lording beginning of all the existin

    substantia, which underlies all as whatever elements“water”, “air”, “soil”, “fair”, etc

    • It is the beginning rather as the ultimate “phenomenof any other phenomenon and further of anything to

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    Physics: The Book of Western Philosoph

    Heidegger called Aristotle’s Physics “the secret, nevesufficiently rethought base book of WesternPhilosophy” [1].

    • This can explain the choice of Heidegger to commennamely it

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    Still one reduction

    • One should mean Heidegger’s, maybe too creativeinterpretation of Husserl’s reduction

    • Husserl’s reductions are eidetic, phenomenological, transcendental

    • They can be considered as a single reduction in thredifferent contexts: correspondingly mathematics, psy

    and philosophy• Heidegger offered in still one context, transformed in

    classical one after Hegel, that of the history of philos

    • Heidegger called it “destruction”, and Derrida

    “deconstruction”

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    Destruction as a reduction

    • A method to be obtained a phenomenon of philosopdevelopment is what is meant

    • It returns philosophy to its beginning right in Ancien

    and to its initial books such as Aristotle’s Physics

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    Reduction to origin

    • Indeed, all future development of philosophy can beas a collection of “things” (which are philosophical din the case at issue)

    • They share one and the same “εἶδος” or “phenomenHusserl’s sense by their common origin

    • Consequently, Heidegger’s destruction can be under

    a historical and philosophical reduction to the origin

    • Therefore , it synthesizes Husserl’s and Hegel’s approtranscendental consciousness interpreted as dialectidevelopment by the latter, right in history of philoso

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    Destruction is not restoring

    That destruction does not intend any authentic restothe original sense and meaning of the primary sourcthough Heidegger gave just that form

    • Derrida’s term “deconstruction” is maybe more outrobviously hinting a new deconstructing reconstructio

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    Origin as εἶδος of development

    This is what the ancient philosopher should mean if Heidegger reduces all descendant development to thor phenomenon as its origin.

    • Of course, the ancient philosopher might hardly meathe following development, though as if removed, is

    meant in a negative way to be obtained the εἶδος of

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    Criticism

    Heidegger has been many time criticized that hisrecollections are too creative and does not correspofacts

    • However, that kind of criticism does not penetrate inessence of destruction as restoring the essence by m

    historical and philosophical reduction

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    The structure of the paper

    • The paper is structured as follows:

    • The sections are devoted to a few Aristotle’s terms froB, 1, which are fundamental rather for Heidegger’s intof Western Philosophy as originated from that “Secret“never rethought enough”

    • Each section elucidates a basic word, correspondingly successively: ἀλήθεια, χάος, τέχνη, ἐντελέχεια, ενέργεand φύσις

    • The last and conclusive section, Recollection tries to elmethod of destruction in the way of Heidegger’s thougthan conceptually by means of his text Recollection deHölderlin’s hymn of the same title

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    Reference:

    Heidegger, M. (1939) “Vom Wesen und Begriff der ΦAristoteles, Physik , B, 1,” in: Gesamtausgabe. Band 9(Wegmarken). Frankfurt AM, Vittorio Klostermann, 1239-302