Heidegger's reading of Aristotle : praxis and the ontology of movement
Heidegger perceives a naivety at the heart of Greek metaphysics to which he believes philosophy has remained prey throughout its history. This consists in having taken the understanding of being appropriate to the activity and experience of production [ÏÎżÎŻÎ·ÏÎčÏ] as the basis for understanding being in general. What such a interpretation lacks above all is a conception of human being as that which, distinct from the work, engages in productive activity. Only if such a conception were secured in contradistinction to the understanding of being derived from the work could, in Heidegger's view, ontology itself be placed on firm footing. By way of a response, Heidegger undertook a critical appropriation of Aristotle's practical philosophy and of the concept of ÏÏÎ±ÎŸÎčÏ in particular. This was to provide the basis of an account of Dasein. However, the outcome of the appropriation was problematic in two respects. First, Aristotle's own presentation of ÏÏÎ±ÎŸÎčÏ as the horizonal structure of teleological activity is dogged by incoherencies arising precisely from the influence exerted on the language of metaphysics by the experience of ÏÎżÎŻÎ·ÏÎčÏ. Indeed, the extent of this influence renders the language
Webb, David Andrew Noel
B Philosophy (General) ; BD Speculative Philosophy
Heidegger's reading of Aristotle : praxis and the ontology of movement. Heidegger perceives a naivety at the heart of Greek metaphysics to which he believes philosophy has remained prey throughout its history. This consists in having taken the understanding of being appropriate to the activity and experience of production [ÏÎżÎŻÎ·ÏÎčÏ] as the basis for understanding being in general. What such a interpretation lacks above all is a conception of human being as that which, distinct from the work, engages in productive activity. Only if such a conception were secured in contradistinction to the understanding of being derived from the work could, in Heidegger's view, ontology itself be placed on firm footing. By way of a response, Heidegger undertook a critical appropriation of Aristotle's practical philosophy and of the concept of ÏÏÎ±ÎŸÎčÏ in particular. This was to provide the basis of an account of Dasein. However, the outcome of the appropriation was problematic in two respects. First, Aristotle's own presentation of ÏÏÎ±ÎŸÎčÏ as the horizonal structure of teleological activity is dogged by incoherencies arising precisely from the influence exerted on the language of metaphysics by the experience of ÏÎżÎŻÎ·ÏÎčÏ. Indeed, the extent of this influence renders the language
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