El presente artículo aborda las consideraciones de la alteridad del otro en las elaboraciones tempranas de Heidegger. Entendidas como condición de posibilidad para un abordaje propio de las cuestiones éticas, aquí analizamos tensiones y limitaciones en la tematización del otro, con el objetivo de dar cuenta de la transición hacia una comprensión radical de la alteridad en sus trabajos posteriores a 1930, más allá de las limitaciones antropológicas y subjetivas de las elaboraciones de Husserl. Para dar cuenta de ello, en (...) primer lugar, analizamos los tratamientos respectivos en la fenomenología de Husserl, poniendo énfasis en los límites de su enfoque. En segundo lugar, abordamos las elaboraciones en torno a la alteridad del otro en los trabajos de Heidegger, para dilucidar el carácter transicional de la comprensión de base, a partir de sus desplazamientos y limitaciones propias. Finalmente, circunscribimos su enfoque sobre las estructuras relacionales, destacando algunas discusiones sobre implicancias éticas. De este modo, nos proponemos dar cuenta del carácter fronterizo de una comprensión filosófica del otro, en su empuje hacia su radicalización en el pensamiento contemporáneo. (shrink)

Although Heidegger's relation to political philosophy is, at the very least, problematic, many figures who have contributed significantly to the field attended his courses in the 1920s (Hans-Georg Gadamer, Hannah Arendt, Hans Jonas, Joachim Ritter, Gunther Anders and others). Heidegger's work at that time was marked by an extensive engagement with Aristotle, and above all with Aristotle's practical philosophy. This article approaches the question of Heidegger as a political thinker by returning to his reading of Aristotle's practical philosophy in order (...) to clarify the structural features of his thinking that inspired so many of his students to develop a political philosophy clearly influenced by him. Heidegger reads the Nicomachean Ethics as an ontology of human existence, centred on an interpretation of human existence (Dasein) as práxis. This reading inspired a renaissance of practical philosophy in Germany and beyond. However, as Arendt has shown, Heidegger's ontologization closes práxis within a solipsistic horizon that deforms its political sense. It is this closure, which proves especially damaging when Heidegger begins to understand Dasein in relation to history and community, that many of his students have sought to reverse in their own work, thereby restoring a political dimension to a philosophy profoundly influenced by Heidegger. (shrink)

In this article we reflect on the phenomenon of waiting, interpreted in our own context, but drawn from a text by Heidegger. The text implies that the bored person is waiting for the moment in which something will, as they presume, dissipate their boredom. We will proceed to show the internal structure of time as a lived experience of the phenomenon of waiting while bored, and how this time is existentially configured as pain. To do this, the temporal structure of (...) such waiting will be examined phenomenologically to demonstrate how it transforms the existence of whoever is waiting while bored. (shrink)