El estudio de la obra de Aristóteles es imprescindible para acercarnos al modo en que Heidegger responde a la pregunta de qué es el tiempo1. El objetivo de la presente comunicación es, en primer lugar, analizar la peculiar radicalización del concepto de tiempo aristotélico efectuada por el joven Heidegger; en segundo lugar, mostrar la estrecha relación entre la comprensión vulgar del tiempo ofrecida por Aristóteles y el tiempo originario, centrándonos en el papel que tiene el momento temporal del futuro en (...) la constitución de nuestro propio ser. (shrink)

No núcleo da leitura efetuada por Emmanuel Lévinas do projeto de uma "ontologia fundamental", concretizado por Martin Heidegger em Ser e Tempo , encontramos uma severa crítica à noção de "compreensão do ser". Lévinas não considera essa expressão senão o solo de uma filosofia sobremaneira incapaz de dimensionar a questão do outro. O objetivo deste artigo é, com base em reflexões de Heidegger acerca da expressão "sentido do ser" - reunidas em diversas passagens de seus Contributos à filosofia -, analisar (...) a pertinência e os limites dessa crítica levinasiana, estabelecendo, com isso, alguns elementos sobre o quais se pode fundar um debate, que historicamente nunca existiu, entre Lévinas e o segundo Heidegger.The most important aspect of the reception of Martin Heidegger's project of a "fundamental ontology", which can be found in Being and Time , by Emmanuel Lévinas lays in the critique of the concept of "comprehension of being". This expression is for Lévinas nothing else but a cornerstone of a philosophy which cannot deal adequately with the question of the other. The aim of this article is to estimate properly the relevance as well as the limits this critique by the means of the interpretation of some passages of Heidegger's Contributions to Philosophy which handle with the concept of "comprehension of being" By showing this we hope to identify elements which could consolidate a philosophical debate - which historically never took place - between Lévinas and the later Heidegger. (shrink)

This paper presents the main contents of Geiger’s 1910 lecture on empathy and focuses on its possible influence on Jaspers’ General Psychopathology. In particular, some key methodological distinctions traced by Jaspers are compared to Geiger’s similar concepts. Geiger’s role in shaping Jaspers’ concept of understanding is still neglected and it is time to recognize it. In particular, Geiger’s distinction between the direct empathy for the other’s expressions at one side, and the ‘reliving after the event’ of the ‘inner correlation of (...) the psyche’ on the other side had a major role in shaping Jaspers’ similar distinction between static and genetic understanding. (shrink)

The concept of personal identity is one of the most sensitive questions in Paul Ricoeur’s oeuvre. In this article we show what makes originality of Ricoeur’s conception of narrative identity by analyzing the way it is presented in Oneself as Another and by pointing out the difference between the ricoeurian concept and the concept of narrative identity, introduced by Alasdair MacIntyre. For this reason we would like to focus on the analysis of configuration and refiguration, studied by Ricoeur in his (...) oeuvre Time and Narrative. We would also include the notion of narrative identity into the conception of hermeneutics and demonstrate that the originality of the ricoerian concept is based on the possibilities offered by the theory of narration explicated in the debates with structuralism and literary theory. This sets the issue of subjectivity, in which the problematic of narrative identity is inscribed. This “philosophy of the first person” makes the key object of the second part of the research. The article shows how the self applies the narrative intrigue to his/her own life by identifying himself with a storyteller or with a character. A reader or a storyteller constructs his/her narrative identity so that the process of self-understanding becomes possible. (shrink)

In philosophy, authenticity has been used with two meanings: one entails the notion of correspondence; the other entails the notion of genesis. As in certain branches of philosophy, language teaching has perhaps clung too long to the first of these notions of authenticity at the expense of the other. This paper reviews four key conceptualisations of authenticity which have emerged in the field of applied linguistics: text authenticity, authenticity of language competence, learner authenticity and classroom authenticity. If any of these (...) types of authenticity is couched exclusively in terms of one usage or the other, it can lead to an impoverishment and objectification of the experience of language learning. Text authenticity can lead to a poverty of language; authenticity of competence can lead to a poverty of performance; learner authenticity can lead to a poverty of interpretation; classroom authenticity can lead to a poverty of communication. This paper proposes that a pedagogy of intercultural communication be informed by a more hybrid view of authenticity as a process of subjectification, derived from the Heideggerian concept of self-concern. (shrink)

Reiteradamente, ao longo de sua obra, Heidegger referiu-se ao opúsculo Sobre a essência da verdade, cuja primeira elaboração data de 1930. Chega a dizer, em entrevista ao L’Express , ser esse trabalho a "dobradiça" entre Heidegger I e Heidegger II, inseparáveis um do outro. A questão da história é nele abordada na sua relação com a verdade do ser, mais exatamente, com a idéia de que a continuidade dos eventos que concerne a essa verdade está ontologicamente ligada a uma recusa (...) original do ser a uma inteligibilidade plena ou definitiva. Dessa recusa original decorre a liberdade e, simultaneamente, a possibilidade do erro, a errância; decorre, igualmente, a possibilidade de completo desnorteamento. Tomando essas teses como ponto de partida, é possível afastar da concepção heideggeriana de história quaisquer traços de processualismo ou teleologia, e, sobretudo, reconciliá-la com uma idéia simultaneamente geral e "concreta" de alteridade. É o que aqui se pretende.Over and over along his works Heidegger has mentioned the opuscule On the Essence of Truth, whose first elaboration dates from 1930. In an interview to L'Express he even comes to say about this work that it is a "hinge" between Heidegger I and Heidegger II, inseparable from each other. The text deals with the question of history in its reference to the truth of being, more precisely, to the idea that the continuity of events related to this truth is ontologically tied to an original refusal of being to a full or conclusive intelligibility. What is brought out of this original refusal is freedom but, at the same time, the possibility of error, errancy; it also follows the possibility of complete disorientation. Taking these thesis as a starting point, it is possible to move away from the heideggerian conception of history any traces of processualism or teleology and, above all, to reconcile it with an idea both broad and "concrete" of alterity. That's what we intended to do here. (shrink)

This paper deals with the birth of Roboethics. Roboethics is the ethics inspiring the design, development and employment of Intelligent Machines. Roboethics shares many 'sensitive areas' with Computer Ethics, Information Ethics and Bioethics. It investigates the social and ethical problems due to the effects of the Second and Third Industrial Revolutions in the Humans/Machines interaction's domain. Urged by the responsibilities involved in their professions, an increasing number of roboticists from all over the world have started - in cross-cultural collaboration with (...) scholars of Humanities - to thoroughly develop the Roboethics, the applied ethics that should inspire the design, manufacturing and use of robots. The result is the Roboethics Roadmap. (shrink)

En los reproches que José Ortega y Gasset le hace a Martin Heidegger sobre el problema del ser, al afirmar que este no puede ser un ciego punto de partida, una creencia, se evidencia la distancia entre dos perspectivas unidas por el horizonte real que pretenden explorar: la vida humana. Sin embargo,..

The claim that we want to put forward is that Thomas Kuhn ’s growth of knowledge concept is drawn upon Heidegger’s epistemology. To bolster the tenet the corresponding works of both thinkers are considered. As a result, the one-to-one correspondence between the key propositions of Heideggerian epistemology and the basic tenets of Kuhn ’s growth of knowledge model is dawned. The tenets under consideration include the holistic nature of a paradigm, the incommensurability thesis, conventional status of a paradigm caused by (...) pragmatist way of its vocabulary justification and even the basic instance – connection between Aristotelean and Newtonian mechanics. It is conjectured that an indirect influence of Heidegger upon Kuhn should be taken into account to explain the isomorphism. For instance, through the works of Alexandre Koyré admired by Kuhn. As is well-known, Koyré had close professional links with another Russian émigré – Alexandre Kojev – who presented in his 1933-1939 Paris lectures Hegel’s “Phenomenology of Spirit” seen through the cognitive lens of Heideggerian phenomenology. Key words: Martin Heidegger, Thomas Kuhn, growth of knowledge, paradigm, incommensurability thesis, holism, pragmatism. (shrink)

In this paper, violence is analyzed as phenomenon through which a defective state of our understanding of Being reveals itself.

This article explores the interrelationship among scientific knowledge, ethical debates and the question of responsibility through sustainability thinking. In a globalising world which appears to be establishing itself, sustainability should form the basis for achieving a new ethics, shared on both a local and global scale. The sustainability culture should become an integral part in this process, in which the rights of future generations, of non-human species and global shared resources are taken into account. Sustainable culture is, in fact, an (...) inevitable process that will involve changes in many of the established stances of society, science and ethics. (shrink)

RESUMEN La identidad humana puede ser interpretada de muy diversas maneras. El artículo explora, en primer lugar, los fundamentos de la crítica heideggeriana a la idea de "sujeto" como categoría apropiada para la existencia humana; en segundo lugar, y al hilo de esa crítica, señala algunos momentos relevantes que configuran la identidad pensada no ya como subiectum, sino como unidad histórico-acontecida. ABSTRACT Human identity may be interpreted in very different ways. The article starts out by examining the foundations of Heidegger's (...) critique of the idea of "subject" as an appropriate category for human existence. In line with that critique, it then goes on to point out some of the relevant moments that constitute identity, no longer conceived as subiectum, but rather as a historical unity that has come into being as an event. RESUMO A identidade humana pode ser interpretada de diversas maneiras. Em primeiro lugar, este artigo explora os fundamentos da crítica heideggeriana à ideia de "sujeito" enquanto categoria apropriada para a existência humana; em segundo lugar, consonante a essa crítica, indica alguns momentos relevantes que configuram a identidade pensada não como subiectum, mas sim como unidade histórico-acontecida. (shrink)

New Realism and Phenomenology: Editor's Introduction.