Tradução comentada do texto: "que é metafísica?" de Martin Heidegger

• Autor(a) principal: Souza, Álisson Matutino
• Data de Publicação: 2019
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Repositório Institucional da UFU
• Texto Completo: https://repositorio.ufu.br/handle/123456789/28006; http://dx.doi.org/10.14393/ufu.di.2019.2317
• topic: Metafísica; Metaphysics; Dasein; Dasein; Tédio; Boredom; Angústia; Anguish; Nada; Nothing; CNPQ::CIENCIAS HUMANAS::FILOSOFIA

Our proposal is to translate and comment on the 1929 Heidegger conference entitled: Was ist Metaphysik ?. Along this line, we seek to show in the introductory essay how there is an important development of the question of being (Seinsfrage) in his thinking with repetition of the "concept" of nothingness. In repeating the metaphysical question, Heidegger highlights the way in which Dasein enters into direct relation with nothingness, thus becoming a decisive theme for understanding the question of being in its historical oblivion. Nothingness, says Heidegger, is what unveils man in his existence, that is, in “going beyond” current reality towards his own possibilities. To demonstrate this whole path, we will circumscribe the interpretation to the period 1927-1930, more specifically in the works Being and Time, What is metaphysics? and The fundamental concepts of metaphysics: world, finitude, loneliness. We will start from the reconstruction of the general theory of affective tones in Being and time, seeking to highlight the privilege of the dispositions of anxiety and boredom and their respective modes of openness. Within this thematization of affects, we seek to examine the three forms of boredom and how the modulation of deep boredom reveals nothing only indirectly through an experience of the whole as a whole, yet keeping hidden the nothingness that one seeks. . Already from the description of the affective tone of anguish as a fundamental finding of Dasein, we seek to examine how it constitutes itself as a mode of revelation (Erschlossenheit) and marked opening of Dasein, as through which Dasein can choose to exist. in its own way as long as it does not run away when faced with its true condition. The fundamental lying (Grundbefindlichkeit) of anguish marks a twofold function: the first lies in the constitutive feature of Dasein's existence, in which resides the whole being of existence as a comprehensive disposition, which offers the phenomenological-hermeneutic ground for explicit apprehension of the totality originating from Dasein. Related to this, in the second function, the anguish in Heidegger's existential analysis is shown in its strategic role by presenting itself as an ontological phenomenon, manifesting the factuality that essentially belongs to Dasein's existentiality, since it refers us to the totality of existence as being-in-the- world that is being in front of oneself (das Sich-vorweg-sein). Anguish epitomizes bracketing the 'world', and by annulling the 'world' in a way, it leads Dasein to itself, 'present face to face with itself' (das Dasein sich vor sich selbst). bringt) and puts it before its own possibilities: property - impropriety. More precisely, we sought to understand at the 1929 conference (Was ist Metaphysik?) To what extent anguish as a fundamental affective tone, which places us in the face of nothingness by the suspension of every intra-mundane entity, implies the previous and necessary stage in which to ask the question. of being (Seinsfrage). Nothingness, since it is not a definite being, is like the very veil of being that is revealed in our existence through anguish. In this sense, the idea is to propose an interpretation that aims to show the importance that as of the aforementioned affective tones and their relation to nothingness allows us to think of a true possibility of turning (Kehre) of human existence.