Being and the world
15
Oct
Heidegger created a philosophical school by creating a vision of being and of the world, which
returns to an essential basic question which philosophy has escaped: to exist and to be.
But the expression being in the world, with great social and also psychological influence, was quickly consumed in conceptual trivialization because it was apparently obvious.
The expression being in the world, which made and does school in the psychological and social knowledge, is one that easily lends itself to trivialization and impoverishment, perhaps even by its comprehensiveness and apparent obviousness.
The theme is in his treatise on Being and Time (Sein und Zeit) of 1927, whose task was to reinsert the question of the “sense of being”, which was forgotten by traditional Western metaphysics from modernity but also by the ancients .
This happened in modernity because the being has become an ontology of substance, that which visualizes being in general from the primacy of the “thing”, or, in other words, that takes the “thing” as a representation paradigm for all that “is,” a basic presupposition of what objectivist philosophy has translated as all that is object, reducing metaphysics and the view of essence into “superstition.”
Thus, in order to reach the vision of being, it is first necessary to understand what is and what is the being of being that replaces the question of being (for forgotten Heidegger), that is the being of man, dasein (I leave here purposely without translation) .
The entire first section of the work is devoted to the analysis of dasein (daseinanalyse), that is, the development of the strucutre of being in the world, with a fundamental horizon in order to be approached the question being in general.
The ontological structure seen in the analysis of dasein as: occupation, disposition, understanding, discourse, etc can not should not be confused with their ontical or empirical correlates (ahd the practice!) they are: affection, desire, knowledge, language, which in fact are only existencial grounding.
The existencial analytic “is before all psychology, antrhprology and, aborve all, biolocal” (Heidegger, 2015, p. 89) although Paul Ricoeur in Time and Narrative (1984) observes that there is a philophical anthropology “ddue to its ontological openness”.
Heidegger, M. Ser e tempo, 10a. edição, Trad. Revisada de Marcia Sá Cavalcante, Bragança Paulista, SP: Editora Universitária São Francisco, 2015.
