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The paper is structured as follows: The sections are devoted to a few Aristotle’s terms from Physics, B, 1, which are fundamental rather for Heidegger’s interpretation of Western Philosophy as originated from that “Secret Base Book” “never rethought enough” • Each section elucidates a basic word, correspondingly and successively: ἀλήθεια, χάος, τέχνη, ἐντελέχεια, ενέργεια,οὐσία, and φύσις The last and conclusive section, Recollectiontries to elucidates the method of destruction in the way of Heidegger’s thought rather than conceptually by means of his text Recollectiondevoted to Hölderlin’shymn of the same title


  • Existential physicsas phenomenologyHeideggers comment on Aristotles Physics

  • Vasil Penchev*

    *Bulgarian Academy of Sciences: Institute for Philosophical Research(Institute for the Study of Societies and Knowledge) vasildinev@gmail.com

    Aristotle in Phenomelogy, Fort Wayne, IN, USAApril 23-24, 2016

  • From Husserl to Heidegger

    One can interpret the phenomena in Husserls sense as the existences (existentia) of the things themselves or by themselves

    Husserl rejected that approach as naturalization of his phenomenology

    Heidegger himself, though revising or developing far further Husserls phenomenology, refuted to be an existentialist

  • Heidegger and Greeks

    Heidegger tried to reinterpret Greek philosophy especially a few Pre-Socratics in that manner:

    The phenomenon (as meaning it in itself by itself) might be identified as navely as wisely with the being (inseparable from the existence) of each certain thing

  • in Aristotles Physics

    The same approach of Heidegger penetrates his extended comment on a single fragment (B, 1) from Aristotles Physics

    The part in question refers to the concept of generally

    Heideggers reflection addresses the relation of that term in Greek philosophy and Aristotles particularly to the modern European understanding of nature as opposed to both human being and technics

  • Truth as

    Heideggers way of interpretation merges the things and their Platonic ideas in the initial thinkable as both and

    Heidegger means the latter as that truth relevant to both Greek and his philosophy: is -, i.e. the appearance at all from hiddenness as un-hiddenness

    That concept of truth is not underlain by any opposition to anything: it has not the form of the Latin adaequatio, the origin of which is often searched again in Aristotle

  • Nature as truth

    Truth as - is phenomenon as appearance where being and existence are both yet and initially inseparable from each other.

    Thus truth as - is at the same time Nature is Truth before any opposition, particularly that of

    human being to nature

  • The Greek

    The Greek is seen analogically as going out of hiddenness into un-hiddenness

    It is not thought in the modern manner as creating something artificial, technical, which has not existed in a natural way, and even it might not exist in nature in principle:

    Thus cannot be the modern technics at all

  • What means

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

    Thus, truth to be seen: is not and cannot be opposed to , it assists for the human beings to be able to observe the in an obvious way.

  • Philosophy and poetry merging into

    For example, a wooden chair reveals the strength and reliability of the tree, from which the chair has been made.

    That is not opposed furthermore to philosophy and poetry:

    It may be thought as an another, namely material way of philosophizing or poeticizing

  • The essence given at the end:

    Aristotles is interpreted analogically and relatively to :

    It means the essence to be given at the end in Heideggers interpretation,

    It is given at the ultimate stage in the natural development. One may say that mankind and nature collaborate with each

    other by means correspondingly of and of natural development both sharing as their essence

  • Under-standing and work-standing: The word means work-standing according to Heidegger,

    i.e. the standing in the work, the process and effort as constant Consequently, and are a mutually

    complementing pair about the ways of giveness: in the process and at the end

    is very important for the concept of the same name is featured as the most fundamental in the contemporary science physics expressing what is conserved.

    Thus it shows how the understanding has been refocused from and to physics, from , beingness to the existing and its laws

  • Seiendheit:

    The beingness, is the essence of existence, its phenomenon in Husserls sense. I

    It is at the same time, estate, land: what is lorded, according to the literary sense of the word transformed into a philosophical term right by Aristotle

    Thus is the lording beginning of all the existing. It is not substantia, which underlies all as whatever elements such as water, air, soil, fair, etc

    It is the beginning rather as the ultimate phenomenon allowing of any other phenomenon and further of anything to be

  • Physics: The Book of Western Philosophy

    Heidegger called Aristotles Physics the secret, never sufficiently rethought base book of Western Philosophy [1].

    This can explain the choice of Heidegger to comment namely it

  • Still one reduction One should mean Heideggers, maybe too creative

    interpretation of Husserls reduction Husserls reductions are eidetic, phenomenological, and

    transcendental They can be considered as a single reduction in three

    different contexts: correspondingly mathematics, psychology, and philosophy

    Heidegger offered in still one context, transformed into a classical one after Hegel, that of the history of philosophy

    Heidegger called it destruction, and Derrida deconstruction

  • Destruction as a reduction

    A method to be obtained a phenomenon of philosophical development is what is meant

    It returns philosophy to its beginning right in Ancient Greece and to its initial books such as Aristotles Physics

  • Reduction to origin Indeed, all future development of philosophy can be thought

    as a collection of things (which are philosophical doctrines in the case at issue)

    They share one and the same or phenomenon in Husserls sense by their common origin

    Consequently, Heideggers destruction can be understood as a historical and philosophical reduction to the origin

    Therefore , it synthesizes Husserls and Hegels approaches to transcendental consciousness interpreted as dialectical development by the latter, right in history of philosophy

  • Destruction is not restoring

    That destruction does not intend any authentic restoring of the original sense and meaning of the primary sources though Heidegger gave just that form

    Derridas term deconstruction is maybe more outright obviously hinting a new deconstructing reconstruction

  • Origin as of development

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

    Of course, the ancient philosopher might hardly mean it for the following development, though as if removed, is anyway meant in a negative way to be obtained the of origin

  • Criticism

    Heidegger has been many time criticized that his recollections are too creative and does not correspond to facts

    However, that kind of criticism does not penetrate in the essence of destruction as restoring the essence by means of historical and philosophical reduction

  • The structure of the paper The paper is structured as follows: The sections are devoted to a few Aristotles terms from Physics,

    B, 1, which are fundamental rather for Heideggers interpretation of Western Philosophy as originated from that Secret Base Book never rethought enough

    Each section elucidates a basic word, correspondingly and successively: , , , , , , and

    The last and conclusive section, Recollection tries to elucidates the method of destruction in the way of Heideggers thought rather than conceptually by means of his text Recollection devoted to Hlderlins hymn of the same title

  • Reference:

    Heidegger, M. (1939) Vom Wesen und Begriff der . Aristoteles, Physik, B, 1, in: Gesamtausgabe. Band 9 (Wegmarken). Frankfurt AM, Vittorio Klostermann, 1976, 239-302

    Existential physics as phenomenologyVasil Penchev*From Husserl to HeideggerHeidegger and Greeks in Aristotles PhysicsTruth as Nature as truthThe Greek What means Philosophy and poetry merging into The essence given at the end: Under-standing and work-standing: Seiendheit: Physics: The Book of Western PhilosophyStill one reductionDestruction as a reductionReduction to originDestruction is not restoringOrigin as of developmentCriticismThe structure of the paperReference: