Existential physics

as phenomenology
Heideggers comment
on Aristotles Physics

Vasil Penchev*
*Bulgarian Academy of Sciences:
Institute for Philosophical Research
(Institute for the Study of Societies and Knowledge)
vasildinev@gmail.com
Aristotle in Phenomelogy, Fort Wayne, IN, USA
April 23-24, 2016

From Husserl to Heidegger

One can interpret the phenomena in Husserls sense as the
existences (existentia) of the things themselves or by
themselves
Husserl rejected that approach as naturalization of his
phenomenology
Heidegger himself, though revising or developing far further
Husserls phenomenology, refuted to be an existentialist

Heidegger and Greeks

Heidegger tried to reinterpret Greek philosophy especially a
few Pre-Socratics in that manner:
The phenomenon (as meaning it in itself by itself) might be
identified as navely as wisely with the being (inseparable
from the existence) of each certain thing

 in Aristotles Physics
The same approach of Heidegger penetrates his extended
comment on a single fragment (B, 1) from Aristotles Physics
The part in question refers to the concept of
generally
Heideggers reflection addresses the relation of that term in
Greek philosophy and Aristotles particularly to the modern
European understanding of nature as opposed to both
human being and technics

Truth as
Heideggers way of interpretation merges the things and their
Platonic ideas in the initial thinkable as both and

Heidegger means the latter as that truth relevant to both Greek and
his philosophy: is -, i.e. the appearance at all from
hiddenness as un-hiddenness
That concept of truth is not underlain by any opposition to anything:
it has not the form of the Latin adaequatio, the origin of which is
often searched again in Aristotle

Nature as truth
Truth as - is phenomenon as appearance where
being and existence are both yet and initially inseparable
from each other.
Thus truth as - is at the same time
Nature is Truth before any opposition, particularly that of
human being to nature

The Greek
The Greek is seen analogically as going out of
hiddenness into un-hiddenness
It is not thought in the modern manner as creating
something artificial, technical, which has not existed in a
natural way, and even it might not exist in nature in
principle:
Thus cannot be the modern technics at all

What means
On the contrary, means the hidden essence to be
revealed, literally the veil to be removed
Thus, truth to be seen: is not and cannot be opposed
to , it assists for the human beings to be able to
observe the in an obvious way.

Philosophy and poetry merging into

For example, a wooden chair reveals the strength and
reliability of the tree, from which the chair has been made.
That is not opposed furthermore to philosophy and
poetry:
It may be thought as an another, namely material way of
philosophizing or poeticizing

The essence given at the end:

Aristotles is interpreted analogically and
relatively to :
It means the essence to be given at the end in Heideggers
interpretation,
It is given at the ultimate stage in the natural development.
One may say that mankind and nature collaborate with each
other by means correspondingly of and of natural
development both sharing as their essence

Under-standing and work-standing:

The word means work-standing according to Heidegger,
i.e. the standing in the work, the process and effort as constant
Consequently, and are a mutually
complementing pair about the ways of giveness: in the process and
at the end
is very important for the concept of the same name is
featured as the most fundamental in the contemporary science
physics expressing what is conserved.
Thus it shows how the understanding has been refocused from and
to physics, from , beingness to the existing and its
laws

Seiendheit:
The beingness, is the essence of existence, its
phenomenon in Husserls sense. I
It is at the same time, estate, land: what is lorded, according
to the literary sense of the word transformed into a philosophical
term right by Aristotle
Thus is the lording beginning of all the existing. It is not
substantia, which underlies all as whatever elements such as
water, air, soil, fair, etc
It is the beginning rather as the ultimate phenomenon allowing
of any other phenomenon and further of anything to be

Physics: The Book of Western Philosophy

Heidegger called Aristotles Physics the secret, never
sufficiently rethought base book of Western
Philosophy [1].
This can explain the choice of Heidegger to comment
namely it

Still one reduction

One should mean Heideggers, maybe too creative
interpretation of Husserls reduction
Husserls reductions are eidetic, phenomenological, and
transcendental
They can be considered as a single reduction in three
different contexts: correspondingly mathematics, psychology,
and philosophy
Heidegger offered in still one context, transformed into a
classical one after Hegel, that of the history of philosophy
Heidegger called it destruction, and Derrida
deconstruction

Destruction as a reduction
A method to be obtained a phenomenon of philosophical
development is what is meant
It returns philosophy to its beginning right in Ancient Greece
and to its initial books such as Aristotles Physics

Reduction to origin
Indeed, all future development of philosophy can be thought
as a collection of things (which are philosophical doctrines
in the case at issue)
They share one and the same or phenomenon in
Husserls sense by their common origin
Consequently, Heideggers destruction can be understood as
a historical and philosophical reduction to the origin
Therefore , it synthesizes Husserls and Hegels approaches to
transcendental consciousness interpreted as dialectical
development by the latter, right in history of philosophy

Destruction is not restoring

That destruction does not intend any authentic restoring of
the original sense and meaning of the primary sources
though Heidegger gave just that form
Derridas term deconstruction is maybe more outright
obviously hinting a new deconstructing reconstruction

Origin as of development
This is what the ancient philosopher should mean if one as
Heidegger reduces all descendant development to the
or phenomenon as its origin.
Of course, the ancient philosopher might hardly mean it for
the following development, though as if removed, is anyway
meant in a negative way to be obtained the of origin

Criticism
Heidegger has been many time criticized that his
recollections are too creative and does not correspond to
facts
However, that kind of criticism does not penetrate in the
essence of destruction as restoring the essence by means of
historical and philosophical reduction

The structure of the paper

The paper is structured as follows:
The sections are devoted to a few Aristotles terms from Physics,
B, 1, which are fundamental rather for Heideggers interpretation
of Western Philosophy as originated from that Secret Base Book
never rethought enough
Each section elucidates a basic word, correspondingly and
successively: , , , , , ,
and
The last and conclusive section, Recollection tries to elucidates the
method of destruction in the way of Heideggers thought rather
than conceptually by means of his text Recollection devoted to
Hlderlins hymn of the same title

Reference:
Heidegger, M. (1939) Vom Wesen und Begriff der .
Aristoteles, Physik, B, 1, in: Gesamtausgabe. Band 9
(Wegmarken). Frankfurt AM, Vittorio Klostermann, 1976,
239-302