Determining what philosophy is for the young Heidegger is a complex task. It is also an ambiguous task in that it is considered unresolved and intricate due to its subsidiary link to factical life. This paper will try to show that from the approach of worried concern and from a critique of the theoretical attitude and worldviews, Heidegger conceives that philosophizing is committing oneself to the possibility of carrying out a personal transformation lived as a commitment of a personal nature. (...) From this situation, which will be critically scrutinized in the development of the present paper, I will determine philosophy to be the setting in motion of the self-enlightenment of the life of each existent. (shrink)

Resumen El objetivo principal del artículo es terminar quién es el Dasein desde el aparecer del mundo en la obra de Martin Heidegger Ser y tiempo. Para ello, se plantea la posibilidad de aprehensión del horizonte del sí mismo del Dasein, en contra de los propios análisis heideggerianos sobre el uno, y, también, se muestra de qué manera la mismidad del Dasein se presupone ya en el modo de aparición del mundo-entorno a través del existenciario significatividad. La conclusión del artículo (...) intentará descubrir los posibles rendimientos fenomenológicos de la apertura del horizonte del sí-mismo del Dasein.The main goal of the paper is to determine who is the Dasein itself from the appearance of the world in the Book of Martin Heidegger Being and time. For this, it raises the possibility of understanding the horizon of the self of Dasein itself differently to Heidegger’s analysis about the they and also it shows how the Selfhood of Dasein is presupposed already in the appearance of the world-environment through the existential meaningfulness. The conclusion of this paper will try to discover the phenomenological yields of Dasein’s openness as horizon of its Selfhood. (shrink)

Through a hermeneutic-phenomenological reading we show the methodological commitments that support the approach of the interexistential theme, eminently in §26 of Being and Time and in constant consideration of its location and systematic dependence. This clarification allows, in positive contrast with the analysis of the world-environment of being-at-hand, to explain why the interexistential inquiry is set in motion within the primary daily horizon where the others are previously open, both mediately as intentional reference in the world-environment, as well as immediately (...) in the shared world. This initial approach in daily life is an inevitable methodological demand for the successful witnessing of the most basic being-with-another, thanks to which Heidegger manages to unveil the essential and a priori ontological structure of da-sein as being-with. (shrink)