By Walter A. Brogan

Translates Heidegger’s phenomenological analyzing of Aristotle’s philosophy.

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Extra resources for Heidegger And Aristotle: The Twofoldness Of Being

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Aristotle is attempting to show how a natural being can be one and yet manifold in its being. The Complex Relationship of Phusis and Techn¯e In the opening remarks, Heidegger spoke of the many different interpretations of nature that have been offered in history. He pointed out that these interpretations were always offered in dichotomies on the basis of which, under the guidance of an underlying understanding of nature, beings from nature were differentiated from another way of being. He called this a decision, recalling the power of Zeus in Hesiod’s account when Zeus distributed the territory belonging to each of the gods.

Let us look then at Aristotle’s treatment of sophia, wisdom. In contrast to his rather approving attitude with regard to Aristotle’s understanding of phron¯esis, Heidegger’s treatment of that other noetic activity, sophia, is ambiguous. He clearly attempts to show that sophia has to do with divine movement, not the movement of living being. The mistake that has pervaded the tradition, namely, interpreting all being on the basis of what is revealed in sophia has its roots in a certain theological bias, as Heidegger laid out in an earlier part of this text.

The two movements are equiprimordial, though in a sense opposite. Through our discussion of sunest¯ota, we tried to think through one of the basic reasons for the inability to grasp movement on an ontological level. The difficulty is that the Greek conception of being is tied to the notion of permanence and endurance. Such emphasis on the abiding character of what truly is would seen to preclude motion, except perhaps as an illusory or accidental quality that has nothing to do with the being of what is.

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