By Walter A. Brogan
Translates Heidegger’s phenomenological interpreting of Aristotle’s philosophy.
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Additional info for Heidegger And Aristotle: The Twofoldness Of Being
Heidegger has unique insights into each of these kinds of motion, but we will focus on the meaning of locomotion. Heidegger says that this sense of motion has come to mean movement pure and simple, thereby making it impossible to read Aristotle’s Physics properly. When beings are taken as simply there in space, then motion is understood in terms of change of position in space. But movement of location is one, among other, types of movement, “not movement pure and simple” (WBP 318). A being can stay put and still change through increase or alteration, for example.
Movement is the way of being of natural beings. Movement is the “phenomenon” that opens up in the course of this study a unique access to an ontological understanding of nature. ’” Aristotle establishes in Physics A that the study of phusis is the study of the arch¯e of natural beings. Our task in the Physics, he says, is to further delin- the doubling of PHUSIS : aristotle’s view of nature • 31 eate the nature of this arch¯e. Here we are given a ﬁrst indication of what is meant by arch¯e and thus by phusis.
Combined with his additional claim that “metaphysics” is just as much “physics” as physics is “metaphysics”(WBP 312), we can conclude that for Heidegger the perspective within which the Metaphysics should be read is the question of nature. Indeed, to the extent that the aporia about nature concerns the problem of movement, Aristotle says as much repeatedly. In a reference to Hölderlin’s hymn, “As when on feast day,” Heidegger comments that in this poem nature again becomes a word for being (WBP 310).
Heidegger And Aristotle: The Twofoldness Of Being by Walter A. Brogan