Heidegger and Aristotle's Treatise on Time (original) (raw)
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Aristotelian and Heideggerian Time: A Comparative Study
This paper mainly questions the nature of time. This is a humble attempt to unfold the complexities of the notion of time, with the aid of Aristotle's genius and Heidegger's ingenuity. Comparing and contrasting the views of these thinkers, the paper tries to make a synthesis out of the two, and concludes by applying the synthesis into one's own life. Thus, this research work is not just aiming for a clearer understanding of time, but also for a deeper understanding of life.
Man and World, 1992
When it comes to understanding the genesis and development of Heidegger’s thought, it would be rather difficult to overestimate the importance of the “Aristotle-Introduction” of 1922, Heidegger’s “Phenomenological Interpretations with Respect to Aristotle.” This text is both a manifesto which describes the young Heidegger’s philosophical commitments, as well as a promissory note which outlines his projected future work. This Aristotle-Introduction not only enunciates Heidegger’s broad project of a philosophy which is both systematic and historical; it also indicates, in particular, why a principal (or fundamental) ontology can be actualized only through a destruction of the history of ontology. This text anticipates several central themes of Being and Time (e.g., facticity, death, falling), and also foreshadows some of the issues which were to occupy the later Heidegger (e.g., “truth” as a heterogenous process of unconcealment). There is no doubt that much can – and will – be written on the meaning and implications of this important text. But instead of making my own, early contribution to such a secondary literature, I have decided to limit myself in this “Preface” to a few brief remarks concerning the historical background to Heidegger’s “Phenomenological Interpretations with Respect to Aristotle.”
2018
Richard Rorty hails Martin Heidegger’s Being and Time as “powerful and original”: the author of this paper seeks to scrutinize the latter claim. Heidegger starts his chef-d’oeuvre by aiming to distance himself from the ontology of prior philosophers, and so he investigates the Question of Being through “Dasein.” The author argues that Heidegger’s concept of “Dasein” presupposes within itself the concept of Aristotle’s “Rational Animal,” which accordingly prevents Heidegger from actually separating his ontology from prior ontologies. The author’s assertion of a presupposition of “Rational Animal” within “Dasein” is supported not only by Heidegger’s familiarity with Aristotelian thought, but also that the key feature of “Dasein” (i.e. inquiry) necessitates a sort of rational capacity. Moreover, the author seeks to demonstrate that the presupposition of “Rational Animal” within “Dasein” results in a sustained Aristotelian influence within Heidegger’s work, such that Heidegger’s concept...