Search results

Accepting Heidegger's call for "another beginning", from greek original thought, this essay rethinks the notions of paideia and arete. We impose over the paideia over investigated by Werner Jaeger, Heidegger's own interpretation, as well as Danielle Montet. Arete is reexamined through a new light brought by Antonio Caeiro's new work on the subject. Well prepared by unusual thoughts of these thinkers on paideia and arete, we venture to reopen the debate on the possibility or not that virtue could be taught. Our conclusion is along with Socrates that definitely virtue cannot be taught, at least not at all as the sophists and "modern" thinkers and educators pretend, but yes, of course, there can be a paideia of arete.

This paper aims to analyze the process of art's moving into the purview of aesthetics. Therefore, Martin Heidegger follow some concepts developed by the greeks, for instance the conjunction between matter and form and art as mimesis. The german philosopher also explain the relation between subject and object as the time of the world picture's assumption. Considering the interpretations given by the modern thinkers, Heidegger evaluate how the artwork becomes a support of sensitive experiences and how the judgment of taste associated aesthetics with the beauty and our sensibility.

This paper's purpose is to presente how the german philosopher Martin Heidegger proposes a return to the thought of being. At first, he points out the importante of this fundamental question, which was forgotten by the metaphysical tradition. His argument unfolds that thought of being is the essence of thinking. In times of sciences and technology, Heidegger defends the need to rescue this thought as a primordial task of human existence and that enables us to ask questions about the meaning that beings, Being in general and ourselves holds.

This paper questions the anthropocentrism of Peter Sloterdijk's "spherology", with its anthropogenesis as the immunological making of the "house of Being" in which humans break from animal "cage" and build spheres, immunological islands of human coexistence. Orpheus's myth represents immunology to Sloterdijk: in losing his loved one, Orpheus immunologically rebuilds the supplement, neutralizing the absent ghost as language. One proposes a philosophical experiment, the "Anti-Orpheus", in which Viveiros de Castro and Tania Stolze Lima's Cosmological perspectivism, topologically reframed, serves as counterpoint in order to put spherology into perspective, pointing to a variation of inside and outside and to "anthropophagy" as another topological distribution that allows a non-immunological relation with otherness. With this, one points to a 'spherology from the enemy's point of view', i.e. from otherness standpoint, opening ways to modulate spherology and showing it as a diagnosis of the "autoimmunity" of immunological spheres.

The following article aims to present and develop Martin Heidegger's criticism of Aesthetics from the essay 'The Origin of the Work of Art' ('Der Ursprung des Kunstwerkes', 1936). For Heideggerian thinking, Aesthetics, as an heir to the metaphysical paradigms, kills what is essential in the art (its ontological truth) by taking it fundamentally as an object capable of provoking and impacting the sensitivity of the contemplating subject. As will be shown Heidegger traces the origin ('Ur-sprung') of such a conception in the first Western philosophical systems with Plato and Aristotle, and its development in the initial moments of modernity with Descartes and the other heirs of his thinking. Since we are already at the heart of historical sedimentation when conceiving works of art, it is necessary to dive into such sedimentation to develop the sleeping potentialities. This is the invitation that Heidegger offers us and that we also offer the reader here.

It discuss the truth as an important topic, in Martin Heidegger's philosophy, pointing the relation between the unveiling of the being and the possibility of shared and collective understanding of the truth, among Dasein and the others. Methodologically, it adopts the critique of the metaphysics employed by Heidegger and it observes that it is possible to design the shared truth as a convergence point for everyone, being Co-Daseins in its reciprocal relation. This paper aims, primarily, to improve the heideggerian concept of authentic Dasein's life form, in its communitarian ways, promoting the "intersubjective" understanding from an ontological view. Its results suggests that the study of the "being-with-others" is something urgent to the understanding of Dasein in its total philosophical aspects, such as its true understandings of itself, as an hermeneutical venture of this topic and also in some more wide perspectives of collective understanding of the truth as it could be shared with others.