Existential physics as phenomenology Heidegger’s comment on Aristotle’s Physics

8/18/2019 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)

vasildinev@gmail.com

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

April 23-24, 2016

mailto:vasildinev@gmail.commailto:vasildinev@gmail.com


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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

Existential physics as phenomenology Heidegger’s comment on Aristotle’s Physics

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